CORNELL
UNIVERSITY
LIBRARY

Goodkind Book Fund

IN MEMORY OF
MARTIN H. GOODKIND
Cass OF 1887

 
G

‘iT
BLACK RIVER

AND

NORTHERN NEW YORK

CONFERENCE MEMORIAL.

SECOND SERIES. ‘

CONTAINING

SxercuEs or THE Lir—E AND CHARACTER oF THE DECEASED
MEMBERS OF THE ABOVE CoNFERENCES, NOT INCLUDED
IN THE FORMER WORK.

BROUGHT DOWN TO THE PRESENT TIME, 1880.

(Written at the Request of the above Conferences.)

By Rev. P. Dovenass Gorrim,

Member of the Conference, and Author of “Churches and Sects,”
“ Episcopal Methodism, as It Was and Is,” “ Lives of
Eminent Methodist Ministers,’ “Black River
Conference Memorzal,” etc., etc.,

Member of the New England Methodist Hestortcal Soctety.

WATERTOWN, N. Y.
Cuaries E. Hotproox, Printer.
1881.
Copyrighted, 1881.
DEDICATION:

x

Co the Northern Mew York Conference of the Mtethodist
Episropal Church,

AT WHOSE REQUEST THIS WORK HAS BEEN UNDERTAKEN,

The Author begs leave to present his feeble, yet grateful
Tribute of Respect to the Memories of Departed
Worth and Moral Heroism ;

More FSPECIALLY TO THE WIpows, PRPHANS, AND

SURVIVORS OF THE NOBLE DEAD,
Se this Volume Reapectfully Inscribed,
By their Unworthy Brother,

P, DOUGLASS GORRIE.
Go the Brethren of the Horthern Few York Conference :

T hereby submit the following pages to your “ Reverend
Body” in obedience to your oft-eapressed wishes. To some
it may not be all they desired, and to others more than they
eapected.

The price of the book is a trifle more than I designed, but
it seemed impossible to crowd so much matter into less space,
and the superior portraits that have been inserted have added
largely to the cost of the work.

Both author and publisher have endeavored to make the
book as perfect as possible, and the former confidently hopes
that the work will be kindly recewed as hereby presented to
the conference.

My thanks are due not only to the printer and litho-
grapher for their carefulness in the preparation of the book,
but also to all the dear brethren of the conference who have,
im any manner, contributed to its pages, and cheered the
author by their good wishes and encouragement.

Your Brother in the Gospel,

P. D. GORRTIE.

‘
PREFACE.

The present work was commenced years ago at the special request
of the Black River Conference, and more recently it has ‘been con-
tinued and compiled at the request of the Northern New York Con-
ference of 1879.

In attempting to obey the behests of the conference, the author at
an early date endeavored to carry out the wishes of the brethren by
preparing a manuscript which brought the sketches down to the year
1862, When about ready for publication, our war with the South
commenced, and the good people of the North had about all they
wanted to attend to, without paying much attention to literature, or in
fact anything else aside from the salvation of the Nation! This
seemed to be the one great object. Thank God, the Nation was
saved, although at a tremendous sacrifice of men and money.

Since the close of the war, the manuscript has lain dormant, “ Lo!
these many years,” but,as the good brethren seemed desirous of hav-
ing the work completed and published, I have within the last year
taken hold of the matter again, and brought the sketches down to the
year 1880. In this we have followed the advice of several judicious
brethren of the conference, who thought with myself that the-work.
would be more complete if brought down fully to the present time.

We have labored under the usual disadvantages of a scarcity of
material, and especially in regard to some highly esteemed brethren
who died years ago. But we have done the best we could under the
circumstances, and we have, at least, given every deceased brother
an honorable mention, of which all were truly worthy ; and with all its
faults and errors, we submit these “ MEMORIALS” to the regard of the
ministers of the conference, and to readers in general.

In the arrangement of these various Memoirs in the work, it will be
noticed that we have strictly followed the date of the death of the de-
ceased subject of the Memoir, without regard to the position, length of
ministerial service, or other adventitious circumstances adhering to the
life and labors of the departed brother, our only regret being that

«
Vi. PREFACE.

each and all had no more worthy pen to portray the virtues that
adorned their christian character.

In regard to the portraits inserted, the author is obliged to’ remark
that_they are not as numerous as could be desired ; and yet, such as I
have been able to secure are well transferred to these pages by skilled
artists, and I hope they will prove acceptable to all the friends of the
deceased.

Appended are the Conference resolutions before referred to.

The following resolution was adopted in 1862, by the Black River
Conference :

Whereas, This Conference, at a previous session, by resolution
requested Rev. P. D. GORRIE to prepare a second volume of the Black
River Conference Memorial, to contain sketches of the lives of our
deceased brethren, not contained in the former volume; and

Whereas, It is important that the lives and labors of our departed
fellow laborers should be imbodied in a permanent form. Therefore,

Resolved, That should Bro. GORRIE see fit to prepare and publish,
as soon as practicable, the said volume, we, as members of the
conference, will aid him as far as we can in the collection of materials
for the work, and also in promoting the sale of the same among the
people of our respective charges.

H. sme
W.L. TISDALE.

Resolutions adopted by the Northern New York Conference of
1879,—submitted by Rev. A. E. Corse:

“Resolved Ist, That we request our brother, Rev. P. D. GoRRIE,
to complete his Memoirs of Deceased Brethren,

2d, That when completed, we as members of the Northern New
York Conference, will give our influence to the sale of the same.”
ue
II.

IIT.

IV.

Vv.
Vi.
VII.
VII.
IX.
XxX.
XI.
XII.
XIII.
XIV.
XV.
XVI.
XVII.
XVIII.
XIX.
XX.
XXI.

XXII.

XXIII.

XXIV.
XXV.

XXVI.
XXVII.

XXVIII.
XXIX.
XXX.

CONTENTS.

PREFACE. a}
HISTORICAL SKETCH.
CHAPTER.

REv.
. J. R. Lewis, .
REv.
REv,
REv.
REv.
REv.
REv.
REv.
REv.
REV,
. J. R. NICHOLS, .
REv.
REv.
REv.
REV.
REv.
REv.
REV.
REv.
REV.
REv.
REV.
REv.
REV.
REV.
REv.
REV.
REV.
REv.

REV

REV

ISAAC PUFFER,

T. D. MITCHEL,

S. POPPLE,

GEO. GARY,

E. WHIPPLE,

J. B. COCAGNE,

IRA H. CorBIN,

W. H. BLANCHARD,
C. W. LEFt, .

S. C. KINNEY,

J. E. STODDARD,
H. CHAPIN,

L. WHITCOMB, .

E. E. E. BRAGDON,
H. SHEPARD,

S. GRIFFIN,

B. PHILLIPS,

G, W. BARNEY,
Gro. H. SALISBURY,
E. W.R. ALLEN,

B. NICHOLS,

F,. HAWKINS,

J. T. ALDEN,

A. CASTLE,

J. C. VANDERCOOK,

J. V. HUMPHREY, .'

GEO. MCMULLEN,
CHAS. GILES,

DIED.
May 25, 1854.
July 10, 1854.
August 19, 1854.
February 28, 1855.
March 25, 1855. .

February 19, 1856. .

November 2, 1856.
December 11, 1856.
January 23, 1857.
December 13, 1857.
March 27, 1859.
December 12, 1859.
February 12, 1861
September 14, 1861.
December 17, 1861.
March 20, 1862.
May 25, 1862.
October 30, 1862.

.

February 17, 1863. .

May 12, 1863.
November 27, 1863.
March 3, 1864. .
April 1, 1864.

July 2, 1864.
August 29, 1864.
October 21, 1865.
May 27, 1866.
September 23, 1866,
December 31, 1866.
August 30, 1867.

PAGE.

15
40
49°
57
61
85
93

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: 127

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eI7L
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. 232
+ 234
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. 256
. 258

260

. 262
. 265
» 273
- 277
. 290
. 291
» 295
viii.

CHAPTER.

XXXI.
XXXII.
XXXIIL
XXXIV.
XXXV.
XXXVI.
XXXVII.
XXXVIII.
XXXIX.
XL.
XLI.
XLII.
XLIII.
XLIV.
XLV.
XLVI.
XLVII.
XLVIII.
XLIX.
L.

LI.

LII.
LIIl.

LIV.
LV,
LVI.
LVIL.

LVIII.

LIX.

LX,
LXI.

LXII.
LXIII.
LXIV.
LXV.
LXVI.
LXVII.
LXVIII.
LXIX.

LXX.

LXXI.

REv.
REv.
REv.
REV.
REv.
REv.
REv:
REv.
REv.
REv.
REv.
REV.
Rev.
REv.
REv,
REV.
REv.
REv.
REv.
REv,
REv.
REV.
REV.
REv.
REv.
REV.
REv.
REv.

REv.
REv.

REv.
REv.
REv,

REV

7 4

CONTENTS.

B. F. BROWN,
D. FERGUSON,
J. W. CooPE,
M. THRASHER,
W. B. JOIcE,
J. PENFIELD,
A. MOSHER, .
R. FULLER,
. SMITH.

. C, CREVEY,

. W. PHELPS,
. 5. HOLMES,
D. HIGGINS,
. PEASE, .
WHEELER,

. KINSLEY,
. 5. GEORGE,

. I, DIEFENDORF,
EYNOLDS,
ALISBURY,

po

pe:

. G. HAPGOoD,
. D, GREENLEAF,
. TREMAINE,

. L. DUNNING,
. BAKER,

. HOLMES,

. O. EDGERTON,
. W. JONEs,

. A, O’FARRELL,
A. CHAPIN,

J. R. Moorr,

A. ADAMS,

par oRoOtoOodzny

. J. B. LONGSTREET,
REV.
REV.
REv.
REv.
REv,
REV,
REY.

L. WHITNEY,

C. PHILLIPS, .
W. C. Loomis,
L, BEACH,

J. T. Hewitt,
GEO. SAWYER,
I. TURNEY,

1 W. RUNDELL .

DIED,
December 27, 1867.

February 28, 1868. .

April 12, 1868.
July 13, 1868.
March 17, 1869.
June 6, 1869. .
June 9, 1869.

September 16, 1870.
September 30, 1870.

 

 

1870.

February 28, 1871. .

August 18, 1872.
August 22, 1873.

December 1, 1873. .
November 14, 1874.

March 4, 1875,
April 14, 1875.
October 19, 1875.
January 24, 1876.

February 18, 1876. .
March 28, 1876. . .

May 17, 1876.
May 18, 1876.
March 25, 1877. .
April 6, 1877.
August 12, 1877,
January 9, 1878,
June 22, 1878.
August 31, 1878.
October 22, 1878.

December 1, 1878. .

February 8, 1879.
May 9, 1879. .
May 24, 1879.
May 29, 1879.
July 6, 1879. .
August 23, 1879.

January 30, 1880. .

February 13, 1880
February 25, 1880,
March 5, 1880,

PAGE,
. 299
. 306
. 308
- 313
. 316
» 319
- 321
. 322
- 324
+ 325
+ 325
- 327
. 332
» 333
+ 337
- 343
- 346
. 348

353
. 356
. 360

363
. 369
. 371
» 373
« 379
. 406
. 408
. 412
. 416
» 423
. 430
- 435
. 442
» 444
- 447
. 450
- 453
- 457
. 460
» 469
HISTORICAL SKETCH OF THE BLACK RIVER
CONFERENCE.

 

BY REV. 1. S. BINGHAM, D. D.

 

ISSUED BY PERMISSION, FROM MINUTES OF 1878.

The Black River Annual Conference was organized in Watertown,
N. Y., on the rst day of September, 1836, Bishop Beverly Waugh
presiding. Wm. Ward Ninde was elected first secretary. Its lineage
is traceable through the Qneida, Genesee, New York, Philadelphia and
Baltimore Conferences to ‘Methodism in the United States,” and
thence to that “Great Movement Called Methodism,” in England in
1739. Methodist itinerants found their way into the territory covered
by the Black River Conference as early as 1803. It was then included
in the Philadelphia Conference, and together with Central and Western
New York constituted the Genesee district. In 1805, it became the
Albany District in New York Conference; in 1810, it was the Cayuga
District in the Genesee Conference ;in 1812, it was the Oneida District
in the same conference, and in 1820, it was known as the Black River
District. In 1828, the Oneida Conference was organized from the
Genesee, when the St. Lawrence, Watertown and Herkimer Districts
covered a large part of what, in 1836, became Black River Conference.

The division of the Oneida Conference, which resulted in the for-
mation of the Black River Conference, was provided for by the General
Conference of May, 1836, in session in Cincinnati. The division gave
to the new Conference forty-seven members, of whom thirty-two were
Effective Elders, six Superannuates and nine Deacons. One of the
Superannuates, Samuel Bibbins, died before the new Conference was
organized. It also gave thirteen probationers of the first year and
seven of the second year. Every member of the second class was ad-
mitted into full connection at the first session of the Black River Con-
ference. It consisted of James Erwin, I. L. Hunt, Ross Clark, Wm.
D. Moore, Lindley D. Gibbs, John Thomas and Harvey Chapin. Of
this class only three are now (1878) living, viz; James Erwin, who is
an effective member of the Central New York Conference, and
stationed in Cazenovia; and I. L. Hunt and W. D. Moore, who are
superannuated members of the Northern N. Y. Conference.
10 HISTORICAL SKETCH.

The class’ continued on trial were James Irvine, Harvey E. Chapin,
Truman Van Tassell, Arza J. Phelps, B. F. Brown, Burroughs Holmes,
Geo. Sawyer, Isaac Covert, Samuel Lyon, Richard Lysle, O. Squire,
E. B. Fuller and ‘Lewis Bell. Of this class only three are living, viz;
Arza J. Phelpsand Geo. Sawyer, who are superannuated members of the
Central N. Y. Conference, and Lewis Bell who has retired from the
ministry.

The class ordained Elders at the first session were Hiram Shepard,
A. D. Peck, both deceased, and Jesse T. Peck. Of the original effec-
tive Elders with which the Conference organized—one, Roswell
Parker, located during the first session; two, Calvin Danforth and G.
W. Barney, were superannuated, and two were transferred, viz: Silas
Comfort to Missouri Conference, and L. C. Rogers to the Oneida Con-
ference. Squire Chase was removed from the superannuated list and
transferred to the Liberia Mission Conference, and John Dempster was
appointed missionary to Buenos Ayres, S. A., and two of the deacons
just ordained and admitted, viz: Ross Clark and James Erwin were
placed on the superannuated list. Three elders were added by ordi-
nation at the first session, thus leaving the number of effective elders
for appointment only twenty-nine, who, together with seven deacons
of the first class and seven of the second class, constituted the mem-
bership of the Black River Conference at the close of its first session.

To these may be added, to make up the working force of the Con-
ference, thirteen probationers, now of the second year, whose names
are given above, and twenty probationers of the first year, viz: Loren
'L, Adkins, John Thompson, Albert Seymour, H. Mattison, M. Lyon,
L. D, Tanner, J. W. Jones, R. Reynolds, A. Blackman, G. Fairchild,
J. Downing, R. Soule, Wm, Tripp, J. E. Stoddard, H. Kinsley, D. B.
Lawton, A. Castle, P. D. Gorrie, John Lowry and F. Hawkins. Of
these, L. L. Adkins and M. Lyon are now members of the Central
New York Conference, and A. Blackman, Wm. Tripp and P. D. Gorrie
are members of the N. N. Y. Conference, all on the list of super-
annuates, and D. B. Lawton is an effective Elder in the Tennessee
Conference.

The following is the list of appointments made by Bishop Waugh,
at the first session of the Black River Conference :

HERKIMER DISTRICT.
Geo. Gary, P. E.
Herkimer Circuit—E. W. R. Allen and D. B. Lawton.
Little Falls—A. Adams.
Herkimer Station—E. Wheeler.
HISTORICAL SKETCH. 11
Russia—J. Roper and G. Fairchild.
Steuben—I. Puffer and J. W. Jones.
Rome—V. M. Coryell.
Black River—R. Houghton and J. Downing.
Vienna-—E. Whipple and L. D. Tanner.
Camden—A. Blackman.
Williamstown—M. H. Gaylord and L. Bell.
Canastota—H. E, Chapin.
OSWEGO DISTRICT.

I. Stone, P. E.
Syracuse—-A. D. Peck.
New Bridge—J. G. Whitcomb.
N. Manlius—A. Tuller and M. Lyon.
Lysander—A. H. Tilton and R. Soule.
Jordan—B. Phillips.
Weedsport—C. Giles.
Montezuma—L. L. Adkins.
Victory—H. Mattison, one supply.
Rose—B. Holmes, one supply.
Oswego—W. W. Ninde.  ~
Fulton—Luther Lee.
Granby—A. Seymour and S., Lyon.
Mexicoville—Jesse Penfield.
Mexico—I. Covert and T. Van Tassel.
Rensselaer Oswego Academy (located at Mexico, N. Y.)—Geo.

G. Hapgood. .

BLACK RIVER DISTRICT.

G. Baker, P. E.

Lowville--E. B. Fuller and F. Hawkins.
Carthage Circuit—Wm. Tripp, one supply.
Rodman—Wnm. D. Moore.

Adams—H. Chapin.

Sandy Creek—J. Thomas and J. Thompson.
Mannsville--E. Smith.

Pulaski—L. Whitcomb.

Sackets Harbor—I. L. Hunt.

Cape Vincent—E. Barns and A. E. Munson.
Brownville--H. Shepard.

Watertown--N. Salsbury.

LeRay—J. Irvine and A. J. Phelps.
Theresa—H. Kinsley and O. Squire.
Watson Miss.-r To be supplied.
12 HISTORICAL SKETCH.

POTSDAM DISTRICT.

J. Loveys, P. E.

Potsdam—Jesse T. Peck. ‘

Canton Village—C. W. Leet.

Canton Circuit—H. Graves and P. D. Gorrie.

Gouverneur—R. Reynolds and J. Lowry.

Hammond—A. M. Smith and R. Lysle.

Ogdensburg—W. S. Bowdish.

Heuvelton—B. F. Brown and J. E. Stoddard,

Lisbon—A. Foreman.

Louisville—L. King and J. Wallace.

Fort Covington—G. Sawyer.

Bombay—Wnm. C. Mason.

Westville and Constableville—To be supplied.

Chateaugay—L. D. Gibbs, one supply.

Malone—C. L. Dunning.

Bangor—A. Castle.

Stockholm--R. Everdell.

Hopkinton—G. C. Woodruff.

S. Comfort transferred to Missouri Conference; L. C. Rogers
transferred to Oneida Conference; Squire Chase transferred to Liberia
Mission Conference, Africa, and John Dempster, missionary to Buenos
Ayres, South America.

During the forty-one and a half years intervening since these
appointments were “read off’ by Bishop Waugh, in the old
stone church in Watertown, disease and death have made sad
encroachments upon the list of noble men. Only twenty-one are now
living, and of these only eleven were full members of the Conference at
the time. Ten of the twenty-one are still members of the N. N. Y.
Conference and all superannuated. Six of them are members of the
Central New York Conference, all superannuate except Moses Lyon,
who was a probationer of the first year, and is now in effective service
and stationed at Bridgeport, N. Y. Luther Lee is a superannuate in
the Detroit Conference; G. C. Woodruff is a superannuate in the Cen-
tral Illinois Conference; A. M. Smith is an effective member of the
Upper lowa Conference; Jesse T. Peck is one of the bishops of the
M. E. Church, still doing effective and heroic service.

The limits of the Black River Conference, as defined by the Gen-
eral Conference of 1836, were as follows :

“The Black River Conference, shall include that part of the State
of New York west of the Troy Conference, not imbraced in the
HISTORICAL SKETCH. 138

Genesee Conference, as far south as the Erie Canal, and all the
societies on the immediate banks of said’ canal, except Utica.”

The General Conference of 1840, “excepted” the society of Canas-
tota, and in 1844 the societies of Montezuma and Port Byron were
likewise excepted, all being placed in the Oneida Conference. No
further change of boundaries was made until 1868, when four districts,
embracing about three-fifths of the Conference, were cut off and
joined to about two-thirds of the Oneida Conference to make the
Central New York Conference, leaving the Black River Conference
entirely within the counties of Jefferson, Lewis, St. Lawrence and
Franklin, Against this dismemberment the whole conference remon-
strated, and sent to the General Conference of 1872 a protest signed
by every member of the conference present at the session of April,
1872, with a petition for the restoration of the former boundaries.
The prayer of the conference was answered, and the original boun-
dary was restored. Before the close of the session, a compromise was
agreed upon between the representatives of the two conferences by
which the base line of the Black River Conference was removed from '
the Erie Canal, and so changed as to give that portion of Oneida and
Herkimer Counties lying south of the Erie Canal, with a portion of
Madison lying on and East of the Midland railroad, together with a
few societies in Montgomery, Otsego and Schoharie Counties to the
Black River Conference, and also to give all of Onondaga and Cayuga
Counties, with a portion of Wayne Co., lying north of the canal, to-
gether with Phoenix, in Oswego Co., to the Central New York Con-
ference. These changes were regarded as equitable by the General
Conference, and: were approved; but by the change the Black River
Conference lost the growth and increase of members for the intervening
four years. At the same time the name “ Black River” was changed
to “Northern New York.” In 1877, by a commission the following
charges, viz: Sharon Springs, Ames, Sprout Brook, and Frey’s Bush,
were set off to the Troy Conference.

Although the Black River Conference was organized in 1836, it
was not incorporated until 1841. At the session held in Pulaski, in
July, 1840, measures were taken to procure a charter from the Legis-
lature of the State. Application was duly made, and on the 17th of
April, 1841, a charter was granted under the name and title of “‘ The
Trustees of the Funds of Black River Annual Conference.” This
“body, corporate and politic,” consisted of seven trustees, who had
been nominated by the conference, to wit: Geo. Gary, John Demp-
ster, Nathaniel Salisbury, Wm. S. Bowdish, Gardner Baker, Isaac
Stone, and Lewis Whitcomb. At the first meeting of this board after
14 HISTORICAL SKETCH.

its incorporation, held in Rome, in 1841, it was organized by appointing
Geo. Gary, President, Wm. S. Bowdish, Secretary and G. Baker,
Treasurer. Of this list not one remains with us. The honored name
of Gardner Baker is found in the board of trustees from first to the
last, and he only ceased to bea part of the Conference corporation
when the Lord took him.

After the re-adjustment of the Conference boundaries, in 1872, and
the change of name, it became necessary to procure a new charter.
Application was duly made to the Legislature, and on the roth of
April, 1873, an act of incorporation was passed under the title of “The
Trustees of the Northern New York Conference.” The new corpor-
dtion consisted of seven trustees, to wit: Isaac S. Bingham, Thos.
Richey, Eli C. Bruce, Darius Simons, Peter D. Gorrie, Gardner Baker,
and Isaac L. Hunt. The trustees of the Northern New York Con-
ference were made the legal successors to all the rights of the “ Trustees
of the Funds of the Black River Annual Conference” as to legacies,
devises, bequests and donations “that have been or may be.”

President, G. Baker ; Secretary, I. S. Bingham ; Treasurer, Thomas
Richey.

The new charter confers larger powers upon the corporation, allow-
ing it to hold more funds, and also to “ buy, sell and convey” real
estate and other property. The funds now held by the trustees
amount to about $7,000, all of which is well invested and productive.

It will be noticed by the reader that since the above was written in
1878, death has been thinning our ranks largely, during the interim, so
that of the original appointments made at the first session of the
Black River Conference in 1836, but seven names appear on the Con-
ference List of 1880, namely, A. Blackman, Wm. Tripp, W. D. Moore,
I. L, Hunt, A. E. Munson,’O, Squire. P. D. Gorrie, all superannuates.
BLACK RIVER CONFERENCE MEMORIAL.

SERIES SECOND.

CHAPTER I.

REV. ISAAC PUFFER.*

Tis venerable, and in many respects eminent, minister
of the gospel was born on the 20th day of June, 1784, in
Westminster, Worcester County, Mass. When he was five
years of age, his father removed to Otsego County, New
York, and subsequently to Canajoharie, Montgomery Coun-
ty, and finally to the town of Watson, Lewis County, in the
same state. While residing in Otsego County his parents
both became the subjects of the converting grace of God, and
from all we can learn were ever after faithful till called from
their home and family in Watson to the inheritance provided
for them in heaven. At the age of fifteen, Isaac also experi-
enced religion and united with the Methodist Episcopal
Church, tu which his parents also belonged, and of which
they were worthy members. His own account of the won-
derful change, which affected not only his heart. but shaped
his destiny for the future, we will give in his own words:

“In 1802, the Itinerant Methodists, like John the Bap-
tist, came preaching in the wilderness repentance, and that

* Mrs. Eliza McGovern and Mrs. Mary 8. Brown, of Watson, Lewis
County, N. Y., surviving daughters of Rev. I. Puffer, are entitled to
the author’s acknowledgements for the timely and full information
furnished by them for this memoir.
16 BLACK RIVER CONFERENCE MEMORIAL.

men should bring forth fruits meet for it. (Mat. 3-8.) I
was then in my fifteenth year. From the first that I heard
Rev. James Covel, Jonathan Newman and many others,
then being but eight years old, I resolved to be a Christian,
and often prayed to the Lord to make me one. But my
father removed to Canajoharie, where we were for several
years deprived of Methodist preaching; and as a minister
of another order informed me afterwards, it was more than
he could do to inform the sinner what he could do to be-
come converted; therefore I could not learn from all I
heard what the sinner must do to be saved. But I read the
Bible and Wesley’s sermons on Justification by faith alone,
which gave me great light. St. Paul says of Abel: ‘And
by it he being dead yet speaketh,’ (Heb. 11-12,) and by
the grace of God in my fifteenth year I felt the love of
God shed abroad in my heart, and all condemnation removed.
I learned from ist John 4-7: ‘For love is of God, and
every one that loveth, is born of God, and knoweth God!’
When Barzilai Willey first came among us, (1802,) forming
the Black River Circuit, the first Society ever formed in
Lowville, about three miles from where we lived, I gave
them my name when there were but twelve of us for many
miles, and in America but 358 traveling preachers and
86,734 members.”

Some time after joining the M. E. Church he received
an injury by the falling of a tree, which circumstance is
referred to in another part of this memoir. The year after
this occurrence he says: “T obtained license to preach,” but
we have failed in learning the exact date of his first license.
He probably preached some years as a local preacher be-
fore joining the conference. In 1809, he was received on
trial by the New York Conference,—a year remarkable for
the number of young men who were received on trial, and
who, like Puffer, subsequently became able, suecseatul and
eminent divines. Among these, we notice the names of
Wm. Young, Wm. Winans, Wm. Capers, Beverly Waugh,
ISAAC PUFFER. 17

Stephen Martindale, Loring Grant, Joseph Gatchel, Marvin
Rithardson, Coles Carpenter and George Gary.

Bro. Puffer having been received on trial was appointed
to Otsego Circuit in the Cayuga District, Rev. Peter Van-
nest being his Presiding Elder and Rev. Daniel Dunham
the senior preacher. He had over two hundred miles to
travel and from thirty to forty sermons to preach in going
around this four weeks’ circuit.

In 1810, the Genesee Conference held its first session,
‘having been separated from the New York Conference,
and as the charge on which Bro. Puffer labored was within
the bounds of the former, he of course became a probationer
in the Genesee Conference. Speaking of its first session, he
remarks: “ Our first Annual Conference was held in Lyons,
Ontario County, and we were well provided for in Esquire
Dorse’s corn house. Our conference then included all
Canada. This side of that province we had but twenty
circuits.” At this conference he received his appointment
to Northumberland Circuit, with Abraham Dawson as
preacher in charge. At the conference of 1811, he was
admitted into full connection, and ordained deacon. The
field of labor assigned him being St. Lawrence Circuit,
which was included in the Cayuga District, Rev. Wm.
Case being the Presiding Elder. St. Lawrence Circuit
embraced all the territory between Black River and the
northern boundary of the State of New York, being about
one hundred and twenty miles in length, and extending in
width from the river St, Lawrence to the unbroken wilder-
ness on the south of St. Lawrence and Franklin Counties. —
Being alone on the circuit, which was entirely new, and
which appears this year for the first time on the minutes,
he could do but little more than go from town to town and
from one settlement to another, preaching Christ as he
went. Nor were his labors in vain; through his instrumen-
tality many of the inhabitants of Canton, Potsdam, and
other towns in St. Lawrence County, were converted to

2
18 BLACK RIVER CONFERENCE MEMORIAL.

God during the stay of Bro. Puffer on this charge.
Among others who were thus brought to a knowledge‘of
the truth was Hugh Montgomery, of South Canton, of whom
the Rev. Elijah Smead, long a near neighbor of his, writes:
“Bro. Montgomery was one of the first settlers of St.
Lawrence County. His name stands connected with the
earnest efforts of the M. E. Church in this region, to spread
scriptural holiness and save sinners. He was of the salt of
the earth—he was converted and he knew the fact—he was
a Methodist and he knew why he was such. For many years
his house was the welcome home of the weary itinerant, and
his pecuniary means were cheerfully and liberally given to
carry forward the interests of the Redeemer’s Kingdom and -
of the Church of his choice. He began the world with ¢
little or nothing, and was prospered in gaining a compe-
tence of the good things of this life.”

The author, who found a welcome home in the family
_ of Bro. Montgomery, during the first year of his ministry,
in 1836, has often heard him say, that when he first opened
his house for the entertainment of Methodist preachers and
others, many of his neighbors told him that the Methodists
would eat him out of house and home—they would in fact
ruin him, but he would add, while relating these things, and
while joy and gratitude beamed in his countenance, “ All I
ever gave to the preachers and to the cause of Methodism, I
put out at compound interest, and God has rewarded me
double.”

But to return to the language of Brother Smead: “He
lived to see his children grow up as olive plants around his
table, and to realize many of the blessings promised to the
families that call on the name of the Lord. He was exten-
sively known in the church and in the county, as he was in
the habit of attending quarterly meetings at different and
distant points, and would often on such occasions exhort the
brethren and others with great strength and power to hold
on their way and meet him in heaven. He was a sub-
ISAAC PUFFER. 19

scriber to the first paper published by the M. E. Church,

and had on file when he died in J uly, 1859, all the numbers
of that paper up to that time. His piety was deep, con-
stant, practical and even; and for more than forty years he
stood at his post as class-leader, steward, and sometimes as
Sunday School Superintendent and teacher.” The Sabbath
previous to his death he went to the “ Brick Chapel,” where
he so long had worshipped with the people of God, and soon
after service commenced, during a momentary pause in the
exercises, he rose, his Eoabs being palsied and his whole
system enfeebled by disease, and remarked to the congre-
gation: “TI have not come here to disturb, but to bid you
all farewell!” And in language full of pathos exhorted all to
meet him in heaven. The scene was one of moral sublimity,
and its description impossible. Suffice it to say, the good
man returned to his home and before the return of another
earthly Sabbath, with accents of praise on his lips, and
the declaration that all was clear and bright, he passed
away to meet*his friend Puffer in that healthful state where
the inhabitants will no more say “I am sick.” His beloved
and pious companion followed her husband to the spirit
world about two years anda halfsubsequently to his decease.

The reader will readily pardon this tribute to the memory
of a good man, who, although not a preacher, was so closely
identified with the prosperity of Methodism, from the time
of Bro. .Puffer’s early labors to the time of his death, and
who lived long enough to see the seed planted in 1811-12,
grow up to bea mighty tree. Did space allow we would
mention. many other cases within the county of St. Law- |
rence, and especially in the towns of Canton and Potsdam, —
who were the subjects of converting grace under the labors
of Isaac Puffer.

At the Conference of 1813, Bro. Puffer was ordained
elder in the church of God and appointed to the charge of
Black River Circuit, with Goodwin Stoddard as junior
preacher. In 1814, he took charge of Sandy Creek Circuit,
20 BLACK RIVER CONFERENCE MEMORIAL.

having Mathew Dodson for his colleague. In 1815 we
find him stationed on Western Circuit, in Oneida County, ,
the following year on Litchfield Circuit, and in 1817, he
was sent to Augusta Circuit, in Upper Canada. At the
close of this year he was stationed on the Bay of Quinte
Circuit, where he remained two years and then went to
Niagara, in Upper Canada, where he also remained two
years. Having thus spent five years of his ministerial life
in preaching the gospel to those beyond the St. Lawrence,
he, at the conference of 1822, received an appointment to
Ridgeway, N. Y., to which he was returned the following.
year. In 1824-5, he labored on Bloomfield Cireuit, and in
1826, he returned to Black River Cirenit, where he had
previously labored and where he now remained two years,
having during the second year'for his colleague Rev. Isaac
Stone, of precious memory. In 1828, we find his name
attached to Fabius Circuit. This year the Oneida Con-
ference was formed, and Bro. Puffer became identified with
that body of ministers; and the following yé&r, at its first
session, he was appointed to the charge of Pompey Circuit,
where he remained one year and then received an appoint-
ment to Marcellus, in Onondaga County. In 1831, he was
stationed at Cayuga, the next year at Scipio, and the year
following at Herkimer, having Reverends Harvey Chapin
and B. Mason for his colleagues. In 1884, in connection
with Rev. Wm. Roper, he traveled Westmoreland Circuit ;
1835, Steuben, to which he was returned the following year.
In 1836, the Black River Conference was formed, so
mightily did the word of God grow and multiply. Bro.
Puffer, from location as well as from choice, became a mem-
ber of that body, and at its first session held in Watertown,
he took his place among his brethren, and at its close joy-
fully returned to his field of labor. In 1837, he was ap-
pointed to Vienna charge, and 1838, for the third time was
returned to Black River. The following year, 1839, he was
appointed to the Watson Mission, the home of his boyhood,
ISAAC PUFFER. 91

and the residence of his family connections. On this charge
he remained three years, the latter as a supernumerary, and
the following year, 1842, he was appointed to Copenhagen
Circuit, Silas Slater being preacher in charge. The design
of giving him a subordinate position as second preacher
was to relieve him in part of the cares and responsibilities
of a charge and thus enable him to recruit his health, which
for some years had been impaired. In 1843, we find him at
his post again as preacher in charge of Ellisburgh Circuit,
having Rev. W. A. Nichols for his fellow laborer. His
health, however, remaining poor he was at the following con-
ference advised to take a superannuated relation, which rela-
tion he sustained for ten years until the time of his -death.

We have thus hastily glanced at the various and extensive
fields of labor cultivated by our good “ Father Puffer.” We
have followed him to the year of his superannuation, but
though superannuated he is by no means idle, not even does
he rest. Idleness to him would have been worse than death,
and for him there was no rest but in activity. Blessed
with an iron constitution, though his body began to feel the
effects of old age, and his mental powers were more or less
in sympathy with his physical nature, yet in zeal, in energy,
in a desire to labor to win souls to Christ, there was no
abatement. The result was that instead of sitting down in
his easy chair in his own home, and feasting on the mem-
ories of the past, we follow him from one place to another,
from city to city, from town to town and from state to
state, everywhere preaching and everywhere holding in the
most profound attention the large congregations that he al-
ways collected together. Indeed, so much and so constantly
did he labor in assisting in protracted meetings, in the City
of New York and other places, and such his power of en-
durance, that the remark was frequently made by his
friends that if Father Puffer was a fair specimen of the
superannuated preachers of the Black River Conference,
they wondered what their effective men must be!
29 BLACK RIVER CONFERENCE MEMORIAL.

In further describing the labors and character of Father
Puffer, we shall avail ourselves of the account given of him
by his old friend and fellow laborer, Rev. Gardner Baker.
Speaking of the rapid growth and spread of Methodism
within the bounds of the old Genesee Conference, Bro.
Baker remarks: “To this rapid spread and growth of
Methodism in Western and Northern New York, few men,
if any, contributed more largely than the subject of this
notice. For more than forty years he neither sought nor
enjoyed any relaxation of the toils of an active itinerant
life. He threaded forest paths, forded streams, plunged
through snow drifts, and boldly faced the pelting storm.
He preached in all sorts of places, when he could obtain
hearers to listen to his message. Sometimes after traveling
weary miles and preaching in a log school house, dwelling
house or barn, he would retire to rest on his pallet of straw,
or the soft side of a bass wood slab, and fall asleep while
counting the stars through the chinks of the frail tenement;
and in the morning, perhaps, crawl out from beneath a bank
of snow that had acgumulated on his bed during the night.
This is no overdrawn picture. There are a few of the
fathers still living, a lingering remnant of a departing race
of pioneer veterans, who can from their own recollections
of the times that tried men’s souls (and women’s too), fully
justify what we have written.

“Father Puffer was blessed with a physical organization
well adapted to the toils and privations of his calling. His
chest was broad, his limbs muscular, and his whole frame
seemed to be made for strength and endurance. In the
performance of his duties as a traveling preacher, he seldom
made his personal ease or comfort a consideration. The
energy of his will was equal to his powers of endurance.
It is generally conceded that he traveled more mileg and
preached more sermons than any other stationed or circuit
preacher within the limits of the original Genesee Confer-
ISAAC PUFFER. 23

ence. Though he greatly increased the number of appoint-
ments on his circuits, and often extended his labors in every
direction, far beyond its limits, he was seldom known to
disappoint a congregation. Twenty-seven or twenty-eight
years ago, when the writer was on the Le Ray and Water-
town Circuit, and Father Puffer had charge of the Black
River Circuit, the latter made several visits to Watertown
for the purpose of preaching. On one of these occasions
he remarked that his circuit was entirely too small for him,
and that with the consent of his neighbors he had extended
it so as to take in Watertown and Utica as the two ex-
tremes.

“The division of the work into stations and small circuits
was a source of grief and anxiety to Father Puffer during the
latter years of his life. He not only felt a great incon-
venience to himself personally, but he feared that it would
ultimately destroy the itinerancy and bring about the sub-
stitution of congregationalism in its stead. He was an
ardent lover of Methodism and he sincerely believed that as
the church owed her unprecedented prosperity mainly to the
wisdom of her plans of operation, so any abandonment or
perversion of those plans, so as to render them practically
inefficient, must be destructive of her prosperity. He
thought he saw in the division of circuits, and particularly
in the formation of stations, a principle at work which, un-
less timely checked, would at no distant day put a period to
the progress of Methodism and lay her glory in the dust.
How far those fears were well founded is a question which
will be decided differently by different minds. The stand-
point from which we make our observations, together with
our education and early habits, doubtless have much to do

~with the determination of our judgments in the case. If
large circuits are essential to the vitality of the system, then,
doubtless, there is much ground for fear. But if the vital
principle of the system consists in a frequent change of
pastors, while the number of miles comprehended in the
24 BLACK RIVER CONFERENCE MEMORIAL.

circuit is a mere cireumstance which may be varied to suit
occasions and meet the wants of thé people, then the case
is different. Neither the acts of the General Conference nor
the practices of the bishops give any indications of relaxation
at this point. However the subject may be viewed by
others, to the mind of Father Puffer the evil was present.
and the danger imminent.

“The practice of speaking of the venerable men who ,
preceded us in the ministry as of the ‘old school,’ or as
‘old fashioned Methodist preachers,’ is of questionable pro- ,
priety. Especially should those terms be avoided if in-
tended to imply any disparagement of their sons in the
gospel. Times have changed, and the circumstances in
which the present race of Methodist ministers in this
country are placed differ widely from those in which our
fathers were placed. But these changes do not necessarily
involve a decline in any of the essential elements of a true
and successful gospel ministry. We are not of those who
think the glory has departed from our Israel because the
fathers have fallen asleep. The mantles of our ascended
Elijahs, have fallen on the shoulders of our Elishas. Nobly
did those men of God bear themselves in the field of con-
test against error and sin; and as they gloriously fell at
their post, their sons in the gospel caught the falling ban-
ner, and still it waves for God and truth. But if it be
allowable in any case to use these terms in reference to any
man, it doubtless is in this case. Father Puffer was in
every good sense an old fashioned Methodist preacher. His
style of preaching was peculiarly his own. Without the
least attempt at embellishment, and usually without a formal
introduction, he proceeded at once in a plain matter-of-fact
way to the discussion of his subject. The perfect artless-
ness of his manner, together with the strong vein of com-
mon sense which characterized his discourses, seldom failed
to secure the fixed attention of his audience. His voice was
peculiarly attractive, without being musical. His style of
ISAAC PUFFER. 95

elocution was not formed according to the rules of art, but
indicated a mind wholly employed with ideas, while it gave
little thought to the dress in which they were clothed.
He was in the common sense of the term a doctrinal preacher,
but was at the same time both spiritual and practical.
Though often employed on controversial subjects, he never
seemed to lose sight of the great end of preaching—namely,
the salvation of souls. In this he differed from some
who are called doctrinal preachers. His manner of expos-
ing error and defending the truth, according to his under-
standing of the word of God, seldom failed to convey to
the minds of his hearers the conviction that his only object
was to do them good. He would himself become deeply
affected, while God would seal the truth by pouring out his
spirit upon the people, causing sinners to tremble, and saints
to shout aloud for joy. The most striking peculiarity in
Father Puffer’s preaching was the facility with which he
quoted proof texts, giving at the same time both chapter
and verse. It has been stated by those who were curious
enough to keep tally while listening to his sermons that it
was not uncommon for him to quote in this manner from
one hundred to two hundred texts in a single discourse.
His extraordinary power as a textualist induced many
people to believe that if the Bible were blotted out of ex-
istence, it could be reproduced whole and entire from the
simple storehouse of his memory.*

“ Apparent accidents, unimportant in themselves, by giv-
ing a new direction and impetus to our thoughts, often
lead to important results. An incident of this kind occurred

*The author, at a certain time, listening to a sermon from Father
Puffer, determined at the beginning to keep count of his scriptural
quotations. His subject was Gospel Salvation in opposition to Calvin-
ism and Universalism. On the old man went, piling up proof text on
proof text, until having reached the number of one hundred and
forty-two, quoted verbatim, with book, chapter and verse, I, becom-
ing deeply interested in one thrilling passage, lost my count, and gave
up my task as hopeless for that time at least.
26 BLACK RIVER CONFERENCE MEMORIAL.

in the early history of the subject of this sketch. I will
relate it in his own words: ‘When I was twenty, by the
accidental falling of a tree the wrong way, a limb of it
knocked me down and broke the bone of my leg. I sat
down and held the broken bones together. The man who
felled the tree came up and found me smiling. I then
thought I should have nothing to do but read the Bible,
which, through the divine goodness, has proved a great
blessing to me in preaching the word of life. My memory
being pretty good, and having my heart in the work great-
ly improved it, and as I had neither concordance, quotation
bible, nor comm€ntary, by hard reading I formed my own,
having one portion of the holy scriptures explain another ;
and I never found any other so clear. Hence, I have
adopted this commentary in all my preaching, for forty-one
years, which has given me the honorable name of ‘Chapter
and Verse.’

“In 1843, (1844, author), Father Puffer being somewhat
indisposed, and desiring to give a wider range to the exer-
cise of his ministry, was placed by the Black River Con-
ference on the superannuated list. But this circumstance,
so far from diminishing, greatly increased his labors. Ina
letter to the Christian Advocate and Journal, in 1846, he
says: ‘Since the conference has granted me a superannu-
ated relation, and I have been placed above the necessity of
bodily labor, I have been able to preach about thirty times
per month.’ From 1843 (1844) to 1848, he spent the time
mainly in visiting his old fields of labor, attending camp
meetings, conferences, and assisting at protracted meetings
whenever there was an open door, and he believed he could
be useful to the people. During this period he also visited
several of the principal cities East and South. He spent
some time in New York, Baltimore and Washington, exer-
cising his ministry with his usual zeal and energy. Having
long indulged a wish to spend some time in the Western
states of the Union, on the 15th of September, 1848, he set
ISAAC PUFFER. 27

his face toward the setting sun. From this time till he
exchanged earth for heaven he exercised his ministry west
of the Alleghanies, chiefly in Wisconsin and Illinois. From
Wisconsin he writes to the Western Christian Advocate as
follows: ‘If God spares my life to behold the 20th of
June next, I shall have seen sixty-seven years, and forty-two
years of my life have been spent in the itineracy, seven
years as a single man, receiving but eighty dollars annually,
and thirty-four I moved from cireuit to circuit. My
brethren of the Black River Conference kindly granted
my wish for a superannuation, and I have been placed, as
you have already heard, on the list of those holding such a
relation. Not feeling my conscience clear in spending my
time in secular employment, I resolved to go into all the
world and preach the gospel to every creature. And for
five years past, instead of traveling on horseback, as in
youth, and being confined to small circuits, I have been
riding in cars and steamboats, through Canada, and the
Southern and Western states, visiting the chief cities, Wash-
ington, Baltimore, and numberless other places, in the most
of which ‘I have been in labors more abundant, yet not I,
but the grace of God that was with me.’ (I Cor. 15, 10.) Do
not suppose I have outlabored all others, but few have
labored more. During my itineracy, I have traveled over
one hundred thousand miles, and preached over twelve
thousand sermons, and still am able to preach from eight to
ten times a week, besides writing hundreds of letters
yearly. And last of all, J am addressing you, and if the
Lord will, I am hoping, before I go hence, to be able to
preach the gospel to you who are in Ohio also.’ ”

' The reader, and especially Rev. G. Baker, were he now
living, would readily pardon these lengthy and highly inter-
esting extracts, made ready to our hand, as they portray in
more graphic language than any we could employ, the true
character of the subject of this memoir—this heroic and
indefatigable christian soldier. As a further elucidation of
28 BLACK RIVER CONFERENCE MEMORIAL.

his zeal and piety, we will transcribe to our pages two letters
written by him in the West to the Bishop and members of
the Black River Conference, the first directed to Rev. James
Erwin, and the other to James Erwin and George Gary.

“Daysvitiz, Ogle County, Ils., June 11, 1852.
Dear BRETHREN :

The year past I have traveled where few others had been
except our missionaries, among the savage tribes, endeavor-
ing to assist our young preachers when they greatly need-
ed help, and were but poorly supported, as times were’ very
hard, and money scarce, as the wheat crops have mostly
failed in Wisconsin, so that they (the people) had little to
spare. Their wheat was their principle dependence for
cash. It was a trying year with the most of them, merely
for want of cash, but provisions were plenty and cheap, and
better still, the Lord has greatly favored us at the protracted
meetings,—especially in Illinois, many have turned unto the
Lord. Through the divine goodness, I have a good home
near Daysville, Ogle Co., Ill., and I never had a better
friend than my dear partner. * * * * She advises me
to be more careful of my health, which advice is of service
to me, yet I could not endure to give up itinerating. Last
week, as I often do, I rode out fifteen miles, preached five
times, and returned in three days. The winters agree
with my health much better than when in the deep snows
down East, * * * I leave my case with the good
friends of the conference, feeling grateful for past favors,
believing that I am much more needed here to preach and
write, than among you, and am sorry that I could not well
leave and bear the expense of visiting the conference this
year; but if the Lord will, I hope to meet you next year.

I remain your affectionate brother and fellow laborer in
the itinerancy.

Isaac PurFEr.”

Father Puffer, notwithstanding his strong desire to attend
another session of his own conference, when the year had
rolled round, found himself, from increased bodily infirmity,
unable to be present. Accordingly he addressed his annual

epistle to the conference under date of May 23d, 1853, in
these words :
ISAAC PUFFER. 29

“Dear Breruren : - ;

Through the divine goodness I have been preserved dur-
the past year. Since last January I have been somewhat
afflicted with rheumatism in my right leg and hip, which
gave me some pain, at times depriving me of hours of rest
in the night, so that I preached but little, save on Sabbaths.
I sometimes feared that as my flesh pined away and I was
becoming weaker, the mind also affected with the
body, that I should preach but little more. But I was
favored with a good home and my dear partner in life felt
much for me, took care of me, and afforded me all the aid
she well could. I tried to look to the Lord for supporting
grace, still trusting in him as my only help and shield ; and in
his great mercy he has again favored me both spiritually
and temporally. As spring returned, my health became
better, so that I-spent four weeks in a protracted meeting
rejoicing in the Lord. Since that season, although I am
yet weak .and not able to go to the conference, I have
eae twice on each Sabbath, traveling several miles.

ight years since, I was afflicted in much the same way.
A blister then helped me and I may again by the goodness
of the Lord recover; and if the Lord will, I greatly desire
again to visit your conference, where I have taken so much
comfort and received so many favors, and never saw a more
kind hearted people toward each other in all the trying
times that we have passed through. The Lord has been

ood to me, I entered the itineracy in 1809, and never has
sickness detained me from conference before.

“We know not what we may be called to pass through.
We live on the farm belonging to my wife and her children.
% ** * T have built a small house in Chicago, and still
own my prairie lot in Wisconsin, where my oldest son lives.
Three of my children are in Watson, near Lowville, and
thus you see we are scatterel. * * * IT can do little,
more than preach, and still believe that duty called me to
the far West, where through the preaching of the word we
see much good done. There is still great want of more
preachers, but if the Lord sees fit to restore my health, I
believe it would be duty to visit you again.

“Thus, brethren, I have once more addressed you, and
request an interest in your prayers that we may meet in
heaven, if not in this lower world, which is my greatest desire
and full determination to do by the grace o God. And if
30 BLACK RIVER CONFERENCE MEMORIAL.

I never meet the good friends again, you may say to them
all, that in my sickness, the nearer death appeared to
me, the more glorious the doctrine of Romans, 5, 1:
‘Therefore being justified by faith we have peace with God
through our Lord Jesus Christ.’ Although we are said to
be ‘justified by faith, because that is the instrument by
which pardon and peace came, yet, like the empty hand of
the diseased. paralytic, it contains nothing, and nothing is
asked but to believe ; nevertheless, as virtue came through
it, Christ said: ‘Thy faith hath made thee whole,’ (Mat. 9,
22,) and in this sense he said to the woman: ‘ Thy sins are
forgiven thee; thy faith hath saved thee, go in peace and
sin no more.’ (Luke 7, 49, 50.) .

Bid all farewell! I still remain youraffectionate brother
in the gospel of Christ.

Isaac Purrer.”

Accompanying this last letter of Father Puffer to the
Black River Conference, was a certificate of the preacher
in charge of the circuit, where the aged patriarch resided
at the time:

“Taaatr House Port Crrecurt,
Rock River ConrerEnce.

To the Members of the Black River Conference,— Dear
Fathers and Brethren :

The Rev. Isaac Puffer of your conference is living within
the bounds of my charge. He is still the same laborious
fruitful minister of the gospel that he was when in your
midst, as far as his health will permit.

“He has been quite feeble during the past winter.
With the opening spring his health has so far improved as to
enable him to labor for four weeks in a protracted meeting
where a number were converted.

“We rejoice that he is spared to labor where the harvest
is so great and the laborers so few, and hope that he may
still be spared long as a blessing to the church and the
world. He has a wife with two sons, one aged twenty and
the other twelve years.

Yours Fraternally,
May 17, 1853. M. Dezcxrr.”

Reference is made in the foregoing letters to the very
ISAAC PUFFER. 31

excellent and pious lady who cheered the declining months -
and administered to the wants of Father Puffer in his
filness. She was his second wife, and previous to her
marriage to him was extensively known as the widow Lu-
cinda Brown, of Chicago, who possessed some property in
her own right and that of her children, by her former
husband. His first wife was Miss Susan Pierce, of Rome,
N. Y., to whom he was married in the year 1815. She was
truly a co-laborer in the vineyard of the Lord, and died in
March, 1845, having shared with him the toils of an itiner-
ant life for thirty years. The following notice of her death
was written soon after by Rev. Harvey E. Chapin, M. D.

We give it entire as a tribute of respect to departed
worth :

“Died: March 11th, 1845, in Watson, Lewis County,
New York, Susan, wife of Rev. Isaac Puffer, of the Black
River Conference, in the 54th year of her age.

“Sister Puffer’s maiden name was Pierce. She was
born in Cobleskill, Schoharie County, New York, from
which place, with her parents, when quite young she remov-
ed to Rome, Oneida County. There, when nineteen years of
age, under the labors of Rev. J. R. Osborne, pastor of the

ongregational church in that place, she was awakened and
brought to a saving knowledge of the truth. At the age
of twenty-four, she gave herself in marriage to Rev. Isaac
Puffer, with whom she cheerfully endured all the privations
and toil of an itinerant life. Sister Puffer was a woman of
no ordinary worth. She early became convinced that it
was the Christian’s privilege and duty to secure holiness.
She sought after it, she lived it—she gave good evidence
that she enjoyed it. No person could be in her society
without being sensible of the presence of a devoted child of
God. Never, unless imperative necessity demanded her
husband’s presence at home, would she consent.to have him
detained from his ministerial duties.

“ The anxiety of her heart for the salvation of the risin,
eneration, led her to take a deep interest in Sabbat
chools and other benevolent institutions. In the social

circle she seldom if ever neglected to make religion the most
prominent topic of conversation. The old, the young, the

if
32 BLACK RIVER CONFERENCE MEMORIAL.

-rich, the poor, the haughty and the meek, shared alike in
her religious influence. Though her mind was pressed with
anxiety for the glory of God and the salvation of souls, her
zeal was accompanied with a modest demeanor and gentle-
ness of spirit which seldom failed to secure the attention
and respect of all she had intercourse with.

“Her disease was pulmonary consumption. By reason
of great prostration of the physical system, there were times
during her sickness that her realization of the divine presence
was not so full and clear as formerly, yet there was no
period in which she could not.say with much assurance, ‘I
know that my Redeemer liveth.’. But whenever her strength
revived, so as to permit the effort of her ardent soul, her
faith uniformly brought a clear witness of perfect love.
The night on which fe spirit took its leave of this dying
world, she said to her husband, ‘I think I shall die to-night,
and though weak in body and voiceless with exertion, she
knelt by her bed-side and prayed ; after which she arose, laid
down to rest and clapped her hands while she whispered the
praise of God. In a few short hours, and giving but a mo-
ments warning, her soul stepped into the heavenly chariot
and left the world.”

And thus died the companion of the old pilgrim, leaving
him alone for years to buffet with the storms of life. And
while reflecting upon the excellence of her character, her
ardent piety, her consistent zeal, her constant devotion to the
cause of her Master, her ready sacrifice of ease and comfort
for the toil and annoyances of a wandering life, we can
but magnify the grace of God which thus qualified her for
the work before her. How much Father Puffer was in-
debted to her for some of his more excellent traits of char-
acter, no one can tell. Much, very much, depends upon the
wife and mother, whether a minister’s calling shall be success-
ful or otherwise, whether she shall be a help.or a snare,
whether his children in his absence shall be “brought up in
the nurture and admonition of the Lord,” or whether they
shall become vagabonds, wandering up and down the earth.

“He that findeth a wife, findeth a great thing, and ob-
taineth favor of the Lord,” becomes emphatically a truth
ISAAC PUFFER. 33

when applied to a minister of the gospel—such a wife was
Mrs. Susan Puffer.

It will be evident from the icitans before given that our
aged brother, though raised above want in the last years of
his pileriniags, was not content unless blowing the gospel
trumpet. His whole soul was absorbed in the one great
work of preaching Christ and him crucified. In the ensu-
ing autumn he again assists in a protracted meeting. His
arduous labors and necessary exposures renewed the attaek
of rheumatism which confined him to the house the greater
portion of the following winter. In March, 1854, he writes
to his friends in Lewis County, New York: “I feel little
rheumatism compared with what I have suffered. But I
am extremely weak; I have been unable to rise from my
bed and am now quite emaciated. But it is truly of God’s
favor that I am as well as I am; and I hope we may again
meet in this world. I have been long since and am still
assured that there is a God in heaven who can alleviate all
our sufferings and grant us consolation and comfort in every
hour of trial and affliction. I have reason to be thankful
and put my trust in him still. I have probably seen my
best days, and feel that the most important part of all is to |
gain heaven. I never felt more than now this desire.
While contemplating this great and important subject,
everything else dwindles into insignificance. I have some-
times thought were it not for my relatives and the hope of
being of some little use to others, I would wish soon to gain
that rest that remains to the people of God. We have this
same promise that all things work together for good to them
that love God, and if we but make a good use of our present
afflictions, the Lord can overrule all for our eternal good and
his glory.”

Two weeks later than the date of the above letter, he was
able to attend a quarterly meeting in the vicinity of his
residence. In the Love Feast, he spoke feelingly. and
tenderly in reference to the completion of his work on

3
84 BLACK RIVER CONFERENCE MEMORIAL.

earth. He thought it was finished. Subsequent to this
meeting his strength gradually declined, until death’seemed
very nearhim. His physician did not despair of his recovery
but to him it appeared humanly impossible that he
should recover. “To me,” he remarked, “it would seem
like a miracle, I am like a worn out vehicle in which every
part is ready to fall to pieces.” A day or two previous to
his decease, his illness became alarming, as he was greatly
prostrated, and was evidently drawing near to the_bank of
the river of death. A brother minister called on him,
prayed with him, and cheered him in his dying hours with
the consolations of that same gospel with which the dying pa-
triarch had so often cheered others in similar circumstances.
He replied in answer to a question asked him: “TI have done
with this wérld, and my trust isin God!” During his last
hours he sank into a state of seeming unconsciousness and at
eight o’clock in the morning of May 25th, 1854, he crossed
the river, and no doubt safely landed on the heavenly shore.
His funeral services were attended on the 11th day of June
following, the sermon being preached by the Rev. Jesse
Penfield, a superannuated member of the Black River Con-
ference, and long a friend and fellow laborer of the
deceased.

Thus died all that was mortal of Isaac Puffer, and thus
while God buries his workmen the work still goes on.
Elijah’s mantle falls on younger shoulders, and hosts of
Elishas spring forward to fill the gap made in the ranks of
Christ’s soldiers.

The task of summing up the character of Father Puffer
is by no means a distasteful one. Like preaching a funeral
sermon, it is always pleasant to be able to say, “ A good man
has died,” and although sorrow may be mingled with pleas-
ure in the cup, yet the fact that another has escaped to the
sky and gone to Immanuel’s breast is so cheering that we
forget grief, dry our tears, and return thanks to God, who
giveth us the victory through our Lord Jesus Christ.
ISAAC PUFFER,. - 35

* As a man, Isaac Puffer partook of the common and una-
voidable infirmities of man’s nature; he no doubt had his
faults, better known to,.and more lamented by himself than
others. “But,” as his friend Rev. G. Baker justly and
feelingly remarked, “in uprightness of ‘intention, and kind-
- ness of heart, he was a model of excellence. He seemed
incapable of the performance of a dishonorable or unkind
act himself, and was slow to impute those faults to others.”

As a husband, he was proverbially kind and affectionate ;
as a parent, tender and indulgent. As a minister of the
gospel, he adorned his profession from beginning to end,
by a holy life and a godly conversation. He dearly loved
the church of his early choice, and was greatly endeared to
his brethren in the ministry ; in a word, Isaac Puffer was an
honest hearted Curistian. .

Of the peculiar style and character of Father Puffer’s
preaching, we cannot do better by our readers than to insert
here as the conclusion of this chapter, the following sketch,
written by Zachariah Paddock, D. D., and found in the
Methodist Quarterly Review. Although long, it will repay
a perusal : .

“Though his origin was humble, and his early advantages
‘ inconsiderable, he became one of the most useful preachers
of his time. His great strength lay in the ease and skill
with which he quoted and applied the Sacred Text. In
this respect he probably had no compeer in the whole con-
nection. Of philosophy he had no more knowledge than he
had of polite literature, and certainly had very little of
either ; but everything in the ‘book divine’ was at his
tongue’s end. And one peculiarity in his preaching was, he
always gave book, chapter and verse.

“In the early part of his ministry the Calvinistic contro-
versy largely engrossed public attention. The Calvinism of
that day,was of the pure, unmixed kind. So extreme was
it, that it would now be called Antinomianism even by the
Calvinists themselves. The proper moral agency of man
was practically ignored, if not theoretically and verbally de-
nied. Sinners were treated as if ey, could no nothing, and
therefore really had nothing to do ; while saints were safe any
36 BLACK RIVER CONFERENCE MEMORIAL.

how, as they could not do otherwise than persevere. Men
were mere passive agents in the hands of God, if indeed
agents at all, and acted only,as they were acted on. When
the writer was a boy, a grave old divine, who was very anx-
ious to keep ‘the poison of Arminianism,’ as he called it,
out of his father’s house, spent long hours there in debate
with a member of the family who was avowedly inclined to
the heresy in question. In one instance, to illustrate the
‘divine sovereignty,’ he,took the fire shovel in his hand,
and said: ‘There, the sinner is in God’s hand, just as this
shovel isin mine. Now he is moving him right on toward
hell, (suiting the action to the teaching,) and now, (revers-
ing the movement,) toward heaven.’

So long as views like these were prevalent among the
masses, early Methodist preachers felt that they could do
little in leading men to repentance and Christian activity.
Hence, a preliminary work, almost everywhere to be done, was
to dislodge these errors from the popular mind. Controversial

reaching, was therefore, in a sense, quite unavoidable—

owever averse to it, either from temperament or other-
wise, every itinerant was obliged to take the attitude of a
polemic. Those.of the present day, when there is such a
isi convergency in the current theological systems, can

ave little idea of the difficulties then to overcome. But
while aid had then, in a peculiar sense, ‘To contend earnest-
ly for the faith once delivered to the saints,’ some seemed
to have a singular talent for the controversy, and therefore
a special call to it. Such was Isaac Puffer. Generous and
tender-hearted as he was, almost to a fault, the violent pecu-
liarities of the Genevan creed received no mercy at his
hhand., His onslaughts were terrible. When he opened his
scriptural battery, the enemy must either retreat or capitu-
late, or at least, disguise himself. Two or three hun-
dred proof-texts, by no means an unusual number in one
single discourse, wrought into a chain by his masterly
hand, speedily did the work. Probably, indeed, no other man
of his day, contributed anything like as much as he did to
disabuse the popular mind of these paralyzing errors.: During
the latter part of his public life, however, he had little
occasion to preach in this strain, and really seemed to enjoy
exceedingly the most intimate relations and tender com-
munions with those very people whose doctrinal creed he
ISAAC PUFFER. 37

had demolished with such an unsparing hand. His was,
indeed, a war of love.
Another form of error against which he aimed, if possible,
a still more effective blow, was Universalism. This, as a
kind of offshoot of Hyper-Calvinism, had almost every-
where diffused itself. Receivin the dogma that ‘God
hath unchangeably foreordained whatsoever comes to pass,’
it maintained that man could not be justly punished in a
future state. Why send him to perdition for doing just
what God eternally designed he should do? The logic was
simple, and people who had been. accustomed to hear and
believe the doctrine of ‘ the divine decrees,’ had little difficulty
in accepting the soothing corollary. Indeed, the con-
. clusion seemed to be quite as irresistible as it was comfort-
ing. So thought vast multitudes, and hence Universalism
was found in snot every nook and corner of Old Genesee.
And, if already safe, what need was there of man’s troub-
ling himself about his salvation? The matter was all settled
without Azs agency, and he had only to wait till God saw
proper to take him to that land of rest. Thus reasoned and
thus acted no inconsiderable percentage of our population.
Universalism must, therefore, be shown to be untenable,
and the hopes inspired by it to be delusive ; for till sinners
could be made to see their danger, there was scarcely any
possibility of leading them to repentance. :
Such were the deliberate convictions of Puffer, and he
governed himself accordingly. For the same reason he
reached at all, therefore he deemed it his duty to oppose
niversalism. But here, as elsewhere, the only magazine
whence he drew his munitions of war was found amply
sufficient for his purpose. With book in hand, he was
always ready for battle. The abettors of a dangerous
error quailed before him. Its mightiest champions stood no.
chance at all before his sweeping battery. If, as was some-
times the case, they sought a personal tilt, the challenge was
eagerly accepted, when evangelical truth was sure of a
triumphant vindication. Debates of this sort are seldom
thought to be profitable; but as conducted by him, they
were not unfrequently productive of salutary results. But
Puffer did not always wait fora challenge; he took the
initiative himself. herever he went, he raised his voice
against what he believed to be a dangerous error. The
pathos and power with which he preached, against Univer-
38 BLACK RIVER CONFERENCE MEMORIAL.

salism were truly wonderful. Deep and irrepressible emo-
tion would sometimes all but overcome him, causing him to
tremble from head to foot like an aspen leaf. He not only
trembled himself, but caused others to tremble. At the
close of one of his great efforts, at a camp-meeting in
Madison County, New York, held some thirty years since, a
large number of Universalists—it was said, at the time, at
least fifty—came forward for prayers, many of whom began
from that hour to lead new lives. All over Central and
Western New York, and in portions of the Canadas, per-
sons are still to be found in large numbers who were led
from Universalism to evangelical orthodoxy by this power-
ful preacher of God’s word. No other man among us ever
did a tithe of the work in this way that he did.

He was an. indefatigable laborer. During a large portion
of his public life he preached one or two sermons every
day. He would not only perform all the labors of a large
circuit, but was ready to respond, whenever he could, to
calls from surrounding charges—calls that would have been
of burdensome frequency to most other men. Indeed, he
seemed never so happy as when he was in the pulpit. With
the masses he was alae exceedingly popular; but no one
enjoyed his preaching better than he did himself. He loved
the work, and he performed a vast amount of it. He had a
large muscular frame, and a fine musical voice, so that
preaching really taxed him probably much less than it does
most other men.

A get etn heart than his never beat in the human
bosom. He feared nobody, but loved everybody. A fflic-
tion anywhere at once enlisted his active sympathies. No
matter what was the sufferer’s character or condition, if he
only fell under Puffer’s observation he might be sure of
having a brother’s hand extended to him. If he could not
relieve, he would at least pity. Like his Divine Master, he
went about doing good. An instance may not be out of
place. When traveling the Cayuga Circuit, some twenty-
five or more years since, he was passing through the village
of Auburn, on his way to a public engagement, when the
team of some countryman who had come to town, took
fright and ran away. Such things were of daily occurrence
in their streets, and the citizens intent on their own business,
scarcely noticed the incident. Not so with Puffer. Seein
the poor man’s affliction, though a total stranger, he coul
ISAAC PUFFER. 39

not leave him. With all ‘his strength and agility he started
off in pursuit of the fleeing horses, and so intense was his
anxiety, that he really seemed to be more deeply interested
than the owner himself. He had, in fact, by deep and ten-
der sympathy, made the case his own. This little incident
is referred to as an index to his whole social character. He
would do the same thing, or its equivalent, every day in the
year, without ever thinking he had done more than was
usual among good men.

His honesty was transparent. So patent, indeed, was his
childlike simplicity, that he was widely known by the
sobriquet, ‘ Honest Isaac.’ He seemed to have scarcely any
idea of human policy. His own plans, and purposes, and
motives of action, were always right on the surface, and
there was just where he looked for those of other men. No
wonder that impositions were sometimes practiced upon him,
and no wonder that, to the superficial eye, he sometimes
appeared to be vain, for he always spoke of his own failures
and suecesses, just as he did of the failures and successes of
other men. At the close of the camp-meeting. sermon
spoken of above, a brother met him outside the ground, and
said, ‘ Brother Puffer, you had a good time to-day.’ With
the most perfect self-satisfaction legible all over his counte-
nance, he approached the brother, and laying his hand
familiarly on his shoulder, responded, ‘ Yes, brother, I had
a good time. In truth, it is my preaching on some of these
great subjects that makes me so popular. When I preach
on cojamon topics, I can’t preach any better than the rest of

ou.’ Near the same time he met the same individual ‘in
the village of Cazenovia, and reining his horse up to the
sidewalk, said to him: ‘Brother, I want you to go down
to Chittenango and preach, for the people there think that
no Methodist preacher is fit to be heard but me, and I want
to have them learn better.’ It is said by some that he never
learned to conceal his heart. Good man, he is now with a
roultitude of his spiritual children, amid the glories of the
throne.”
40 BLACK RIVER CONFERENCE MEMORIAL.

CHAPTER IL.
JOHN R. LEWIS.

In the absence of sufficient data, the author finds pleasure
in transferring to this work the following interesting obitu-
ary of Brother Lewis, which was first furnished for the col-
umns of the Worthern Christian Advocate by our worthy
brother and esteemed fellow-laborer, Rev. Erasmus W. Jones.
Aside from the facts inserted, the author can cordially en-
dorse the high estimate placed upon the character of Brother
Lewis by the above graphic and descriptive writer, We
only remark, by way of preface to what follows, that the
author’s acquaintance with the deceased began at the time
the latter was received as a probationer in the conference,
in the year 1844, and became more intimate during the years
that Brother Lewis was stationed on the South Canton Cir-
euit, when the author, being stationed in the immediate vi-
cinity, had frequent opportunities of meeting him in public
and social religious meetings, on festive occasions, and in
the family circle. I ever found our dear brother to be a
warm-hearted friend—a companion, whose soul was full of
geniality and sunshine, and whose presence was sufficient to
drive away from the hypochondriac a host of “blue” spir-
its, which sometimes hover over the path of even a good.
man. It is said by some writer or speaker that it takes all
classes of men to make a world, and it is equally true, that
it takes a variety of classes to fil up the ranks of the minis-
try. If all were Johns, there would be no Peters; and if
all were Pauls, there would be none by the name or with
the characteristics of an Appollos! Yes, we must have a
JOHN R. LEWIS. 41

variety in the ministry,—some who can little more than
weep over the desolation of Zion, and others, who, when the
fitting “time to laugh” comes, can express their inward
joy in smiling glee, and who also, in seasons of affliction, can
weep most heartily and sympathetically with those who
weep. True, it is difficult at times to tell where grief should
end and mirth begin, or to judge always correctly how far
a Christian, and especially a Christian minister, may indulge
in mirthfulness; we know of no rule whereby the matter
may be determined, only to observe the apostolic injunction :
“Let your moderation be known unto all men.”

These remarks are not intended to apply wholly, or by
inference, to either condemn or approve the subject of this
sketch. That our good brother was among the cheerful ones
of earth, that his mind was cast not in the mould of melan-
choly gloom, but in nature’s more cheerful sunlight, is a
fact which all who had the happiness of his acquaintance
very well know; and yet to approve unbounded mirth on
the one hand, would be to encourage frivolity and thought-
lessness ; and to condemn all pleasantry on the other, would
be to endorse a spirit of gloom, incompatible with the better
instincts of our nature, and but little in accordance with the
genius of true religion, which brings forth the ripened fruits
of love, joy and peace. We simply add, that if there is er-
ror in either extreme—for there is a happy medium between
sinful mirth and sinful gloom—it is safer to err in re-
gard to the former than the latter—safer by far, as it re-
gards our own happiness and the happiness of those around
us. From all foolish talking and jesting, and from all
peevishness, moroseness and long-facedness,—good Lord de-
liver us! We will now insert the Memoir alluded to, and
add a few other items of interest.

REV. JOHN R. LEWIS, OF THE BLACK RIVER CONFERENCE.
“Jn compliance with the request of Mrs. Lewis, and with

feelings of gratitude for the privilege of speaking of genuine
departed worth, in the person of my late friend and brother,
492 BLACK RIVER CONFERENCE MEMORIAL.

these few lines are presented to the numerous readers of the
Northern Christian Advocate. Many there are, undoubt-
edly, in our conference, who had greater facilities for per-
sonal acquaintance with the subject of this brief Memoir,
than myself, and therefore are better qualified to do justice
to the departed ; but with John R. Lewis, I also have had
the pleasure of some sweet acquaintance; and, if genuine
friendship and strong Christian attachment in the premises
can render any assistance, I shall not be left without help.
Brother Lewis has left us some very precious manuscripts,
in the form of a journal, to which I have had free access.
From these, written with his own hand, I have been ena-
bled to derive all the facts essential to the foundation of a
correct biographical sketch. I have now in my possession
a large collection of very interesting items, connected with
the short career of the worthy departed, that would fill a
good-sized volume; but such must be the length of this ar-
ticle, that nearly all of these must be omitted, and a few
must suffice.

“John Rowland Lewis was born’on the 14th of June,
1819, in the town of Underhill, Chittenden County, Vt.
His father’s house was located on the banks of a small
stream, at the foot of the highest peak of the Green Moun-
tains, from which spot a beautiful view was had of the
towns and villages below. So Brother Lewis was in
reality one of the ‘Green Mountain boys.’ His mother died
when he was quite young, of whom he had but a slight rec-
ollection. From an early period in his history, he was the
subject of deep and pungent convictions. Often his youth-
ful heart would throb with painful emotions, while his eyes
were bathed in tears on account of his sins.

“At the early age of twelve years, he gave his heart to
God, and ‘received the spirit of adoption, whereby he could
ery, Abba Father.’ Fora while he lived in the sweet en-
joyment of God’s love. Uninterrupted joy was his portion.

‘His seas were calm, his skies were clear.’
Sweet streams of consolations flowed into his youthful heart ;
‘ Jesus alk the da; long,
Was his joy and his song.’
But, through the intrigues of the enemy, and the wiles of
older transgressors, he was soon led away from the simplie-
ity of the gospel, lost his enjoyment, gave up the ways of
JOHN R. LEWIS. 43
religion, and led the miserable life of a backslider; and in
this condition he remained until the 7th of September, 1837,
when, at a camp-meeting, God in mercy saw fit to restore
unto him the joys of his salvation. His own language is this:
‘In the evening, about 7 o’clock, I went into a tent, and en-
tered a prayer circle; and there, by the grace of God, I
trust my sins were buried, never to rise again. I returned
from this meeting to my enployment with my heart overflow-
ing with love, both to God and man.’ From the journal of
Brother Lewis, it is quite evident that from this time he re-
ceived very clear indications from the Spirit of God, that it
was his duty to go forth in the name of his Great Master,
and proclaim the glad tidings of salvation to a dying world.

On the 15th of October, 1838, while in his nineteenth
year, Brother Lewis bade adieu to his ‘Green Mountain
State,’ and on the 2d of November found himself among his
friends and relatives in Verona, Oneida County,’ N. Y.
Here it appears he enjoyed his mind well, and held very
sweet and pleasant communion with his God. The convic-
tion of his call to the ministry became deeper and more
pungent from day today. In regard to this matter, he says:
‘ After serious reflection on the subject for about two years,
I was constrained to make known to the world that God had
called me by his providences, and more especially by his
Holy Spirit, to abandon my worldly pursuits and engage in
the arduous work of calling sinners to repentance. Accord-
ingly, a public disclosure of my feelings was made at a camp-
meeting, in the town of Westmoreland, on Sabbath sp
the 15th of September, 1839. I here resolved to set my life
apart for the service of God. After my return, I immedi-
ately applied for and received a license to exhort in the M.
E. Church, bearing date of October 2d, 1839.’

“Brother Lewis, after having received his license, was
not idle. At once, with zeal and energy he entered into
the work, and the salvation of souls was his constant theme.
He held numerous meetings in the different vicinities, and
God gave him tokens for good in the upbuilding of the
ohn, and the conversion of sinners. On this point, he
remarked: ‘In striving to do my duty, I enjoy a good de-
gree of the presence of the Lord, and I grow more firm in
the belief that God has called me to labor publicly in his
vineyard. ;

“In view of the great work before him, Brother Lewis
44 BLACK RIVER CONFERENCE MEMORIAL.

very wisely concluded to spend some time within the classic
walls of Oneida Conference Seminary, at Cazenovia. This
he did for at least two terms, from which, undoubtedly, he
received untold benefit. :

“Brother Lewis received license to preach, on Saturday,
February 5th, 1841, at a place called ‘ Warner’s Settlement,’
near Baldwinsville, Onondaga County, N. Y. It appears
from his journal, that this license was given to one that was
determined by grace to improve it to God’s glory. He
‘studied to show himself approved unto God, a workman
that needed not to be ashamed, rightly dividing the word of
truth,’ a

“On the 3d of June, 1841, Brother Lewis was joined in
holy matrimony to Miss Ellen Suits, of Steuben, Oneida
County, N. Y., a young lady of fine mind and deep piety.
In regard to this, Brother Lewis remarks in his journal:
‘In choosing a companion, I did not select for beauty,
(wholly,) riches, extensive education, nor one from an opu-
lent family ; but I think I have selected one of more than
usual activity in business, possessing an amiable disposition,
well acquainted with domestic affairs, and well calculated
to make a companion happy. O Lord, help us to be what
husband and wife ought to be in the fear of the Lord! Ma
we ever impart to each other such love and kindness as af-
fectionate companions deserve, be an honor to the cause of
Christ, a blessing to society, way-marks for glory, for Christ’s
sake, Amen!’

“On Saturday, June 8th, 1844, he was recommended by
the Quarterly Meeting Conference, of Steuben Circuit, as a
suitable person to join the traveling connection, and at the
following session of conference, he was received and ap-
pores to Herkimer Circuit, as a Junior Preacher, with

rother Slee. At the next session of conference, he was

appouned to Lee Circuit, to travel under Brother G. C.

oodruff. In regard to his appointment, he says; ‘ With
this I am well-pleased. O Lord, grant me thy grace, and
give us a prosperous year! O Lord, revive thy work, es-
pecially in my soul!’

“ At the next session of conference, which met at Low-
ville, Brother Lewis was received into full connection, re-
ceived the ordination of a Deacon, and was appointed to the
charge of Three Mile Bay Circuit, with Brother Thos. P.
Brown, as Junior Preacher. In regard to this, he exclaims:
JOHN R. LEWIS. 4B

‘O Lord, give us both a prosperous year! Make us a bless-
ing to the cirenit!’ At the next session of conference, he
was appointed to Philadelphia Circuit. Next he was ap-
pointed to Theresa, where he remained for two years, and
was blessed with a good degree of prosperity. He was next
appointed to the charge of South Canton Circuit, where he
remained for two years, and was greatly beloved by all. He
was next appointed to Lysander Circuit, where he remained
for one year, from whence he was sent to Van Buren Cir-
cuit. This was Brother Lewis’s last charge. For some time
he had felt strong inclinations to remove to the West, and
before the close of the conference year of 1854, he had fully
made up his mind to that effect. Consequently, at the ses-
sion of our conference at Camden, he asked for a transfer,
which was granted; and to the sorrow of all his brethren in
the ministry, he bade Black River Conference a final fare-
well. Before leaving for the West, he, with his -family,
spent some two weeks within the bounds of Steuben Circuit,
where his wife’s relatives reside. During this time I had
the pleasure of spending some hours in his society. I also
had the pleasure of hearing him preach. His text was
those words of the Saviour— Blessed are the pure in heart,
for they shall see God.’ I had the impression then, and I
have the same impression now, that his sermon was one of
the best I had ever heard. I knew Lewis was a good preacher ;
but at that time he exceeded my most sanguine expectations.
On the Sabbath evening before he started, he was with me
ata certain appointment. Little did we think then, that he
was destined to leave the society of mortals so soon. There
he stood before us, the very picture of perfect health; and
on that night, in an exhortation, he remarked that he had
not experienced a day of real sickness in all his life.
“Before he reached his destination, he felt some symp-
toms of disease, but nothing to alarm him, or to cause him
to abstain from his usual duties. On the morning of. the
last Sabbath he spent on earth, he left his family in the full
confidence of joining it again at night, or in the morning.
He had consented to fill’‘one of the appointments of Rev.
Michael Lewis, a beloved brother, with whom he had been
intimately acquainted while within the bounds of the Black
River Conference. In the morning, therefore, he preached.
While in the company of Brother M. Lewis, and on their
way to the afternoon appointment, he felt quite sick; so

‘
46 BLACK RIVER CONFERENCE MEMORIAL.

much so, that instead of entering the place of worship, he
went to a brother’s house near by, and.laid ona bed. His
symptoms became very alarming. The Be was called,
and every practical thing was done for him, but all of no
avail. Itsoon became evident that Brother Lewis was draw-
ing near the cold waters of Jordan. Of this he was fully
aware himself; but death to him had no terrors. His mind
was as peaceful as a summer breeze, and tranquil as the air
of evening. With a heavenly.smile on his countenance, he
looked up, and with his hand uplifted, he cried,—‘ Yonder
ismy home! At another time, a few moments before he
left the shores of mortality, he cried—‘ All is well!’ and
soon he calmly fell asleep in the embrace of death. Thus
passed away the happy spirit of our beloved brother. He
died of cholera, in Kendall, TIL, at 2 o’clock on Monday
morning, July 10th, 1854, aged 35 years and 26 days.

“Brother Lewis, as a preacher, was an ornament to our
conference. His sermons were not of that shallow cast that
called forth the pity instead of the attention of his hearers ;
but they abounded with genuine thoughts, solid matter, tan-
gible ideas and sound theology.

“As a companion and a parent, he abounded in those af-
fectionate graces that are so requisite to the happiness of the
family circle. His home, to him, was a home indeed ; there,
kindness answered kindness, and affection met affection.

“In point of sociability, his cup was generally full and
running over; and who could be melancholy and sad in
the presence of John R. Lewis? His wit was of the genu-
ine sort, and it never cost him the least effort. Sometimes
his remarks would have some faint appearance of levity ;
but I think it was only in appearance. His expressions were
often so peculiarly original, and so surcharged with pure na-
tive wit, that when, perhaps, he least expected it, he would
find that his words had created quite a merry sensation. Let
those who laugh more than is necessary at the peculiarity of
a brother’s sentences, beware lest they charge levity on the
innocent party

“ Brother Lewis was laborious; to idleness he was an en-
tire stranger—he was always at work. He was laborious as
a student, a pastor, as a preacher, and when occasion required
it, he disdained not to imitate the great Apostle of the Gen-
tiles, by ‘working with his own hands.’

“ He was called away from the church militant before he
JOHN R. LEWIS. 47

reached the meridian of life. He was wanted to fill some
important station in the church triumphant above. The
young officer in the army of Jesus is called home. _ His pro-
motion came at an early stage of the warfare. His sword
is exchanged for the palm of victory—his cross for an im-
mortal crown.

‘Servant of God, well done!

Thy glorious warfare’s past,

The battle fought, the vict’ry won,

And thou art crowned at last.’

“ His memory is peculiarly dear to thousands, and to none
more so, than to the brethren and sisters and friends within
the Van Buren Circuit, where Sister Lewis, with her two
children, now reside, and where they daily share the kind
sympathies and tender regards of that proverbially liberal
people, ‘ whose praise is in all the churches.’ Their reward
is on high.
~ “ Adieu, John R. Lewis! No more do we see thy smil-
ing countenance at our annual conference ; but thou art not
forgotten. For a while we are parted by the ‘narrow
stream.’ The great bishop has seen fit to transfer thee to
another and holier conference. Soon we meet again in a
better land—

‘ Where sickness, sorrow, pain and death,
Are felt and feared no more.’
E. W. Jonzs.”

As stated in the above sketch, Brother Lewis took a
transfer from Bishop Morris, at the Black River Confer-
ence, held in Camden, 1854. His certifieate of transfer
was not addressed to any particular conference in the West.
His design was to join the Rock River Conference, if his
labors were needed there, and if not, to offer his certifi-
cate to the Iowa Conference. He consequently removed
his wife and two children, with his household goods, to
Illinois, where he awaited the time for the session of those
conferences, the former to be held at Lewiston, Illinois, ’
September 18th, and the latter at Dubuque, September 27th,
Bishop Morris presiding at each of them.

The Black River Conference, that year, closed its session
June 6th, and toward the end of the month, Brother Lewis
48 BLACK RIVER CONFERENCE MEMORIAL.

bade farewell to the scenes of his youthful ministry, and
went among comparative strangers, not expecting so soon to
fill a stranger’s grave. His last sermon, preached only some
fifteen hours before his death, was founded on Psalm 119,
156. “Great peace have they which love thy Law, Oh God,
and nothing shall offend them.” It is said that he preached
an able and affecting sermon, notwithstanding his ill health.
Thus the earthly labors of our dear brother were closed on
earth, and thus he emigrated to that better country, where
the inhabitants have no occasion to say “JI am sick.”

Shortly after his decease, his now lonely and disconsolate
widow returned to New York, with her orphaned children.
She was in very feeble health, and the expense of removing
to, and returning from Illinois, had well nigh used up their
scanty means. They have ever found warm hearted, sym-
pathizing friends at Van Buren, their former place of resi-
dence, where their wants, for the time being, were bounti-
fully supplied by that kind people. At the ensuing session
of the Black River Conference, the question properly arose,
what was Brother Lewis’s status at the time of his death?
Where did he belong? On what conference had his widow
and children a claim? But one answer to these questions
could be given, that he not having formed a connection with
any other conference, was still a member of the Black River
Conference, and thus, though our beloved brother “went
out from us,” he was still “ of us,” and we have the privilege
of doing honor to his memory.

In appearance, Brother Lewis while among us, was a pic-
ture of rosy health, of robust manhood ; one whose constitu-
tion seemed to be formed to endure the ruder shocks of
time, and who more than many, if not all his brethren in
conference, seemed likely to be fitted to endure the ups and
downs, and to experience the lights and shadows of the itin-
eracy, without serious detriment to health. Large and
portly in person, firm and elastic in step, quick and vivacious
in all his movements, with a warm, kind heart—who bid
 

REV. THOS D. MITCHEL.
THOMAS D. MITCHELL. +9

fairer to live to a good old age than he? And yet, how are
the mighty fallen!- How soon the prospect changes ; and
scarcely had the sound of his last farewell faded upon our
ears, than we hear the doleful news, that our brother is
dead !

“Yet again, we hope to meet thee,
When the day of life is sped;

There in heaven with joy to greet thee
Where no funeral tears are shed.”’ .

CHAPTER IIL.
REV. THOMAS D. MITCHELL.

Tuis energetic, laborious minister of the gospel was born
on a small island, near the entrance of Long Island Sound,
known as Block Island, belonging to the State of Rhode
Island. The event occurred in the year17—. His father’s
name was Solomon Mitchell, and his mother’s maiden name
Ruth Sheffield. The latter was a pious woman, and pre-
vious to her marriage, was a member of the Freewill Bap-
tist Church. The father did not embrace religion until a
late period of life, when he, with his wife, cast in his lot with
the Methodists, with whom they remained united till trans-
ferred to the church above, both having lived consistent
Christian lives, and died in the triumphs of the gospel and in
the hope of a blissful resurrection.

When Thomas was quite young the family removed to
the town of Exeter, Otsego County, New York, where he
helped his father in the cultivation of his farm. There
was a large family of children, among them John &., since
become a celebrated minister of the Methodist Episcopal
church, and better known as Rev. J. 8S. Mitchell, D. D., who

4
50 BLACK RIVER CONFERENCE MEMORIAL.

has filled some of the most important stations in and around
New York and Brooklyn. The father was not wealthy, and
as he needed the help of his sons in providing for the wants
of the family, all the education they received at home was
imparted through the means of the district school, which
they attended in the winter seasons, giving their summer
services to their father. Still Thomas acquired a good com-
mon school education. He was proverbially fond of his
books, as he was also noted for his love of labor.

At the age of sixteen, he attended a camp-meeting at a
place called Angel Hill, in Exeter, and as soon as he reached
the ground, he heard a sermon preached by the venerable
Ebenezer White, which being attended by the power of God,
melted the heart of Thomas. He became deeply convicted
of sin, and was led to exclaim: “ What shall I do to be
saved?” He resolved that he would seek the Lord and
discharge every Christian duty, but he did not find rest for
his soul for several weeks afterward. His load of sin
seemed to increase, and he continued mourning and praying
and sighing for relief. At length he went to a prayer
meeting, some four miles from home, and having gone
alone, at the close of the meeting he was invited by
Brother Whipple, a local preacher, to go home with him
to his house and tarry all night. He accepted the invita-
tion, and while in family prayer, the man of God prayed
earnestly for the lad, the latter ventured to pray for him-
self, and there on his knees he found peace in believing, and
his soul was made happy in the possession of the love of
God!

“Then his happy soul could sing,
Mercy’s free, mercy’s free.”’

The next morning he arose full of joy and peace, and re-
turned to his home to relate what God had done for his soul.

Soon afterward, he joined the Methodist society in Exeter,
Rev. Seth Mattison being then laboring on the charge, and
a glorious revival of religion was experienced in that por-
THOMAS D. MITCHELL. 51

tion of the work, which spread to adjoining towns, and in
which our young friend took an active part. In due time
he was admitted to the full fellowship of the church, and at
the age of eighteen, he was appointed class leader in Rich-
field, and although he lived some three miles from the place
where his class met, he was always on hand to take the lead
of the little flock committed to his charge. He. remained
class leader for two years, when he received license to exhort
from Rev. John Roper.

On the 7th of January, 1821, he was married in the
town of Richfield, to Miss Freelove Taft, by Rev. James
Hazen, the preacher in charge of the circuit. With this
lady he spent many pleasant years. She sharing with him
cheerfully and piously, the hardships of his itinerant life.
After having exercised his gift as an exhorter for some
three years, he with his wife removed to the village of
Fulton, Oswego County, where he obtained license to preach
as a local preacher, his license being signed by Rev.
Gardner Baker, and from this period, for a series of years,
until he joined the conference, he was employed on various
circuits, by different presiding elders, and wherever he
labored, the “ pleasure of the Lord prospered in his hands,”
and his efforts were crowned with more than usual success.
While thus laboring as a “supply,” year after year, he
passed through many severe trials. He felt that God ha
called him to the work of the ministry, not merely as a
local, but as a traveling preacher ; and he felt it his duty to
take his place side by side with his brethren, not only in the
pulpit, but on the floor of the conference. With this end
in view, he allowed his name to be presented year after
year for admission on trial, but, on account of his, age, and
his limited education, and the settled conviction which
rested on the minds of many, that it would be impossible
for him to acquire a knowledge of the conference course of
study to such an extent as to pass a satisfactory examina-
tion, his application was year after year rejected. This was
52 BLACK RIVER CONFERENCE MEMORIAL.

a source of real grief to him. To be sure, he took one re-
jection after another patiently and meekly, he brought no
railing accusation against any brother who did not feel it his
duty to vote for his reception on trial, but cheerfully receiv-
ing any appointment from the Hanis of a presiding elder,
he went to work as one commissioned by a. higher power
than man. Still he felt, and felt deeply, that his continued
rejection was evidence of a want of confidence on the part
of his brethren. This brought to him many sad hours, but
instead of finding fault with his brethren, the conference, or
the church, he laid his case before the Lord, and experienced
in answer to. prayer, the assurance that God’s grace was
sufficient for him.

Nothing daunted, however, by his repeated repulses, he
continued, year after year, to knock for admission at the
door of the annual conference. And so persevering was he
in his efforts in this direction, that some of the younger
brethren in the conference bestowed on him the by no
means dishonorable sobriquet of “Old Final Perseverance,”
and persevere he did, until at length, in 1842, at the con-
ference in Pulaski, the door was opened, and the long
desired wish gratified. Three years previously, he was
ordained a local deacon by Bishop Hedding, and now, hav-
ing his name enrolled on the conference list of probationers,
he applied himself closely to his studies, and went to his
field of labor with renewed zeal and courage. He was sent
to Williamstown Circuit as the sole preacher, where he
labored very efficiently and successfully for two years, and
had a glorious revival of the work of God. While stationed
here, he assisted the brethren in the erection of a new
church edifice, cheerfully laboring with his own hands, and
with them rejoicing when the good work was completed.

In 1844, contrary to the expectations of many, he passed
a very creditable examination at conference, and was ad-
mitted into full connection, ordained elder by Bishop Ham-
lin, at Potsdam, and was sent to Natural Bridge Circuit.
THOMAS D. MITCHELL. 53

When he reached his new charge he found no dwelling
house ready to receive him, and the brethren after a while
found a place in the back part of a house into which he
moved his goods, but which he and his wife found very in-
convenient. Brother Mitchell told the brethren if they
would go to work he would help them build a parsonage;
they excused themselves, for a time, but finally they con-
sented to appoint aday tocommence the work. The friends
rallied and hauled the timber on to the ground, he laid out
the work with his own hands, and in a few days the frame
was up, the building enclosed, and during that fall he
moved into it, with but one room finished off ; but he and
the brethren kept at work, until the entire lower part was
completed, and which they were able to occupy during the
ensuing winter. He remained two years on this circuit, and
during both years had extensive revivals in different parts
of the’ charge. During the second year, the revival ex-
tended to Pitcairn, on a remote part of the charge. Meet-
ings were held ina school house, but the trustees after a
while forbade the use of the house. The brethren
were now in a dilemma—a revival, no place to meet in, no
church, no school house—they were discouraged and con-
cluded to give up their meetings. Not so Brother Mitchell :
he appointed evening. meetings at a private house, told the
brethren to go to work and build a meeting house; they
met for meetings in the evening, and during the day, with
stout hands and willing hearts, they cut down trees, hauled
the logs together, rolled them up, formed the walls of a
church, covered the building, all under the superintendence
of Brother Mitchell, and on next Sabbath, he preached in
the same, and several souls were converted; on the follow-
ing Sabbath they held a quarterly meeting iherd, when Rev.
James Erwin officiated as presiding elder. Thus we see
what perseverance can accomplish—a church erected’ in

three days!
In 1846, he was appointed to Edwards mission, where he
54 BLACK RIVER CONFERENCE MEMORIAE.

also remained two years, and enjoyed as usual, refreshing
seasons from the presence of the Lord. In 1848, he was
sent to Central Square Charge, where he had labored years
before under the presiding elder, and where the brethren
joyfully hailed his return among them. He enjoyed dur-
ing this year also, a grand revival, but at the next confer-
ence, was appointed to the New Landon Charge. This was
a year of sore trial to him, as he was sick the greater part
of the time during his stay at the latter place. He re-
mained at New London but one year. In 1850, he was
sent to the Ohio Mission, in Herkimer County, where his
health gradually improved. Here also, they were destitute
of a parsonage. Brother Mitchell brought the matter before
the brethren. They resolved to build—they joined in a
“bee,” cut the timber, Brother Mitchell laying it out, and
in the course of the following week, the building was up,
and in the fall he moved into it, had a prayer meeting in
the house the first evening, sHiordin the glory of God was
powerfully revealed, and which proved to be the beginning
of a glorious revival of religion. He remained here two
years, and left at the end of that time, with mutual regret
and sorrow on his part and that of the people.

In 1852, he was appointed to Frankfort Charge, in Her-
kimer County, where he remained two years, was instru-
mental in erecting a beautiful little church; and had it dedi-
cated to the worship of God just before tie left the circuit.
Brother George Gary preached the dedication sermon, and
money enough was raised on the occasion to pay all the
indebtedness. Brother Gary, Brother Whipple and Brother,
Mitchell all sat side by side in the pulpit—three venerable
men of God. Alas! that so soon all three of them should
be no more inhabitants of earth! In 1853, Brother Mitchell
was sent to Lee Circuit, in Oneida Countv. Dnrino thie
THOMAS D. MITCHELL. 55

enterprise of church building; although from his domestic
affliction he could not give the subject that attention, which
otherwise he would gladly have done, yet he was pleased
to see the brethren engage heartily in the enterprise. His
wife becoming nearly helpless, and thinking that she would
not be able to itinerate any longer, he purchased a small
house and lot, intending to secure a home for her and him-
self. At the conference held in Weedsport, in 1854, he
was placed on the supernumerary list, and returned to Lee
Circuit. His health had become somewhat impaired during
the previous year, but he gladly undertook to fill certain
appointments regularly during the year tocome. His labors
proved too much for his strength, over-action aggravated his
disease—chronic erysipelas—and threw him prostrated upon
the bed of sickness, and, as it ultimately proved, of death.
His last sermon was preached on Sabbath, the 20th day of
July. His affectionate companion, knowing his strength
to be insufficient for the task, tried to persuade him not to
go to his appointment, some six miles distant, but he replied
he would rather “ wear out, than rust out.” On his return
that evening, his wife asked him if he was not sorry he
went to his appointment ? He replied he was not; that he
had a good time, and he hoped good wonld result from
that day’s labor, while at the same time he, felt that he
had preached his last sermon.

During that night he was taken violently sick, in the
morning the physician was called in, who gave little or no
hope of recovery. In the course of the day feeling some
easier, he executed his last will and testament, and after
that seemed to rest better. The following day, Tuesday,
the disease‘seemed to centre in his head, and at times he was
delirious. But his mind seémed to be all engrossed with his
ministerial work, taking a text, preaching, praying and
praising the Lord with a loud voice. Thus he lingered in
great pain of body, but in great peace of mind, for four
weeks. His last words were, “Oh, how grand! Tongue

 
56 BLACK RIVER CONFERENCE MEMORIAL.

can never express!” and on Sabbath morning, the 19th of
August, 1854, he sweetly left earth without a struggle or a
groan.

Brother Mitchell was a good man, a very good man, pious
and upright. He loved to pray and read the Holy Bible.
It was his practice to read the Bible through once in each
year, at or before family prayer, and as he had been married
over thirty-two years, he probably had read it through by
course, that number of times. Ip physical proportions he
was large and portly, with a frame that seemed to be well
fitted to endure hardships. He had a pleasing countenance,
and was well calculated to make friends. His manner was
free, and although not possessed of the polish of the finished
gentleman, he was by no means boorish nor awkward in
his intercourse with others. .

As a successful minister he had but few equals. If suc-
cess is to be measured by the number of souls converted,
the number of churches and parsonages erected, his con-
stant acceptability among the people, and his undying de-
votion to his work as an itinerant Methodist preacher, then
was brother Mitchell successful. If on the other hand,
ministerial success is to be tested by the flowers of rhetoric
and the charms of oratory—by the adulation of the proud
and the admiration of the gay and giddy throng, then our
brother might be placed in the back ground ; but if, as we
believe, and as we think our readers will agree with us,
a minister’s success consists in winning souls to Christ, and
edifying the church, then might brother Mitchell take his
place among the foremost of his brethren in the conferance.
But he “rests from his labors and his works follow shim.”
SAMUEL POPPLE. BT

CHAPTER IV.
REV. SAMUEL POPPLE.

Tux subject of this short Memoir was not a member of
the conference in full connection—was comparatively a
stranger among us—and yet one who endeared himself to all
during the short time we were permitted to enjoy his ac-
quaintance, and it is probably for the above reason that
the Committee on Memoirs reported ’a brief notice of
the life and character, the last illness and death of this
young preacher; and for the same reason, no doubt, the
Secretary, Rev. I. S. Bingham, furnished a copy to the gen-
eral minutes. Following the precedents thus made, the au-
thor, although entirely unacquainted with the-subject of this
sketch, and receiving no more information than that derived
as above, inserts this brief chapter as a tribute to departed
worth. —

The Rev. Samuel Popple was born in England, in the
year 1818. Of his parentage, particular place of birth, his
early history, etc., we know nothing, only that in 1840, when
about twenty-two years of age, he experienced the forgive-
ness of sin and became a member of the Wesleyan Societies
in England, and for some time previous to his emigration to
America filled the office of local preacher in the same.

In the year 1852, he came to America, stopped for a while
in the city of Oswego, forming an acquaintance with Rev.
Orlando C. Cole, pastor of the East Charge in that city, who,
acquiring a favorable opinion of the talents and piety of
Brother Popple, became much interested in his welfare, and
1

58 BLACK RIVER CONFERENCE MEMORIAL.

recommended him to Rev. Geo. G. Hapgood, D. D., at that .
time Presiding Elder of Oswego district, as a proper person
to be employed by him if an opening presented itself.
Brother Hapgood thinking favorably of him, employed him
to fill a vacancy on Amboy Mission, which, at the previous
conference, had been left to be supplied. He immediately
repaired to his appointed field of labor, and labored with so
much success, that the quarterly conference cordially recom-
mended him to the annual conference as a proper person to
travel and preach.

At the conference held in Watertown, June 2-8, 1853—
Bishop Simpson presiding, P. D. Gorrie, Secretary—Brother
Popple was duly received on trial, and appointed to Alex-
andria, in the eastern part of Jefferson County. On this
circuit he labored with great acceptability, and at the follow-
ing conference, held in Camden, he was continued on trial,
and appointed to Pamelia Circuit. He entered upon the
discharge of his pastoral duties in the spirit of his Divine
Master, preaching, praying, and visiting from house to house.
In the course of the following winter a gracious shower of
‘mercy descended upon the people of his charge, as may be
seen in the following communication of Brother Popple to
the Worthern Christian Advocate:

¢
“ Pametia Corners, Brack River ConrEReEncr..

“ After deep humiliation and much prayer, the Lord has
visited us in this place. It is so long since the church here
was ‘blessed’ with a revival of religion, that some of the
followers of Christ began to fear the ‘people of the world’
would lose all confidence in God, in religion, and in the Bi-
ble. Minister after minister came upon the charge, and it
seemed as though the people were so ‘ gospel-hardened,’ that
even the most powerful preaching was incapable of moving —
them to submission and repentance. Such a state of things
led us to consult with the leading lay-members upon the
charge, as to the best means to be employed, under God, to
bring about a better state of things. It was determined to
set apart Sunday, Nov. 12, asa day of special humiliation
and prayer. Atter the morning congregation, on that day,
SAMUEL POPPLE. 59

had been dismissed, all the ‘members of society’ were re-
quested toremain. The ‘ Form for the Renewal of the Cov-
enant,’ written by Dr. A. Clarke, was then read, and all who
were willing to covenant with God, and with each other, to
employ every consistent means to promote a revival of re-
ligion, were invited to kneel around the altar, and ask God
to bless and seal the solemn covenant. In a moment the
‘brethren and sisters,’ one and all, were seen slowly gather-
ing around the altar, and there we kneeled together in earn-
est prayer to God. After two or three had vocally led the
rest in their aspirations to heaven, a few moments were spent
in silent supplication; and it seemed as though the house
was filled with the Divine Presence and glory; and every
heart seemed to whisper: ‘ How dreadful is this place; this
is none other but the house of God, and this is the gate of
heaven.’- From that time the class-meetings and prayer-
meetings were attended with a greater degree of solemnity
and feeling, but still no one came forward to manifest a de-
sire for salvation. A deeper solemnity began to rest, also,
upon the congregations during the time of public worship,
which indicated the secret leaven was silently working; and
many a heart was impatient for the expected ‘out-breaks.’
Soon a few could repress their feelings no longery and pub-
licly desired the prayers of God’s people. But no general
movement took place until Monday, January 8, when five
persons came forward to pray, and to ‘be prayed for;’ the,
next evening others came, and soon the altar was crowded
with weeping penitents, crying: ‘God be merciful to me,
asinner!? And from that time to this date, the altar has
been thronged, more or less, every evening, except when the
storm has been so violent that the people.could not come
together. We have an excellent choir ;—at the commence-.
ment of the revival, the members were nearly. all ‘ uncon-
verted ; but now, with one or two exceptions, they are all
enjoying the love of God and the favor of heaven ; their as-
sistance in the prayer-meetings is truly ees We de-
sire increased and continued success; to all praying people
our language is: ‘ Brethren, pray for us.’
S. Porprz.”
January 29, 1855.

The above communication shows how much can be ac-
complished by a faithful, devoted minister of Jesus Christ,
60 BLACK RIVER CONFERENCE MEMORIAL.

even when outward circumstances seem forbidding. “A
people gospel-hardened, so that the most powerful preaching
was incapable of moving them,” presents rather a forbidding
prospect to the man of God, and might lead him to exclaim
with anxiety, “ Can these dry bones live ?’—and the answer
comes: “Not by might, nor by power, but by my spirit,
saith the Lord.” Brother Popple had learned the secret of
his success as a minister, and as a leader of the elect of God
he nobly stood up and invited the church to renew their
strength with God.

' While thus arduous in his labors, his health was quite poor,
but he disdained to leave the field of conflict, so long as his
strength would enable him to endure the strife. On the
evening of the 16th of February, he was at his post, taking
charge of a prayer-meeting. On the following day he be-
came alarmingly unwell; he was seized with congestion of
the brain, which produced not only derangement of the cer-
ebral organs but settled insanity. During the following
week, finding no relief, it was thought necessary to take him
to the New York State Lunatic Asylum, in Utica, which was
done on Saturday, the 24th of February. Here all was done
for him that skill and medical science could do, but in vain.
He continued to grow weaker until the following Wednes-
day, when nature yielded to the power of disease, and he
found a speedy release from his sufferings, and a quiet re-
pose in death. His remains were taken to the place of his
late residence in Pamelia, and his funeral attended on the
following Sabbath, in the presence of a large and weeping
audience, who, by their signs of sorrow and regret, testified
to the depth of their affection for him.

His widow, a pious and sensible, but infirm woman, with
four children, was thus suddenly deprived of a husband’s
support and counsel, and thrown upon the charity of com-
parative strangers for support—she not being a claimant on
the funds of the conference ; but hitherto the Lord hath pro-
vided for her and her children, and will still provide.
reper

GEORGE GARY. 61

Brother Popple was a good man—a man of much prayer,
and deeply devoted to his work. He also gave great prom-
ise of being a useful minister of the gospel—was a close
student, an affectionate father, a loving husband and an ad-
mirer of our freé jaehiiations. But his sun went down
at noon, he being at the time of his death thirty-seven years
of age.

CHAPTER V.
REV. GEORGE GARY.*

Rev. George Gary—the great, the good, the wise—was
born in the town of Middlefield, Otsego County, N. Y., on
the 8th day of December, 1793. His parents came to New
York from Pomfret, Windham Oounty, Conn. When
George was two years old, his mother died. Previous to
her death she was visited oy a faithful Methodist preacher,
who spoke to her of the way of salvation, and who proved
instrumental in her conversion, so that in her departing mo-
ments she felt that the sting of death had been taken away.
The narrative of his mother’s sickness, and especially of her
triumphant death, through the efforts of this pious preacher,
had a powerful and salntary influence on the mind of George,
when he arrived at such an age as to be capable of under-
standing these things. The motherless boy, with feelings
of gratitude and filial love, thought in his youthful, confid-
ing heart, that no class of men were equal in piety and use-
fulness to Methodist preachers. He fell in love with them

*The author is indebted to Mrs. Susan Gary. relict of Rev. G. Gary,
for several important items of information contained in this Memoir.
62 BLACK RIVER CONFERENCE MEMORIAL.

as a class, and, no doubt, from this cireumstance, his mind
received a bias that shaped his destiny for life, and proved
to him the beginning of the end of a long career of piety
and ministerial success. The humble pastor, who knelt by «
his mother’s bedside and poured out his Soul in her behalf,
littlé’ dreamed or thought of the seed he was sowing in the
mind of the infant two years old.

After his mother’s death, his father returned to Pomfret,
his native place, where George was placed in the care of his
uncle, Noah Perrin, of Pomfret, a name well known in the
annals of New England Methodism. In the summer after
he was thirteen years old, he commenced a life of prayer,
but kept the matter to himself. His mind became deeply
awakened to a sense of his sinfulness, although he had al-
ways been a sedate, modest and moral youth, never using
profane language, or indulging in gross sin. Nevertheless,
he felt and saw himself to be a sinner, exposed to the perdi-
tion of the ungodly. His seasons of prayer, though frequent
and regular, brought no repose to. his agonized soul, probably
because he felt unwilling to unbosom his thoughts or openly
acknowledge himself a seeker of salvation. At length, af- ,
ter a sermon preached in his uncle’s house by the venerated .
Elijah R. Sabin, and in the prayer-meeting which followed
the sermon, he saw his duty clearly, and while kneeling in
the corner of the. old-fashioned kitchen, where was piled up
the fire-wood to be used as fuel, he found peace in believing’ .
in the Lord Jesus Christ. This memorable occurrence took
place on the 7th day of December, 1807—on the eve of his
fourteenth birthday.

After his conversion, he secured not only the confidence
of his friends and acquaintances in the reality of the work
wrought in his heart, but also, by his youthful labors and
prayers, was instrumental in producing on the minds of
others a very favorable impression in regard to the truth
and excellency of religion, while his daily deportment was
ever afterward such as to adorn the doctrine of the gospel.
GEORGE GARY. 68

In the month of March, 1808, he became for the first time
impressed that it was his duty to preach the gospel. This
impression produced a painful struggle in his mind, which
continued for months—in the meanwhile, not daring to un-
burden his thoughts to any one, nor having any one say
aught to him on the subject. At length, after much prayer
and reading of the Bible, particularly Jeremiah i, 7-9, he
deliberately determined to do his duty, whatever it right
be, as Providence should open the door. In the following
December, he was authorized by the presiding elder to hold
meetings for exhortation and prayer, and under his direction
the work of his life was commenced, and young Gary found
himself preaching the gospel to his fellow men. In the fol-
lowing spring of 1809, his presiding elder took him to sev-
eral of his quarterly meetings, where he occasionally exhorted
and sometimes formally preached. In the month of May
following, at the last quarterly conference for Pomfret Cir-
cuit, prior to the session of the New England Annual Con-
ference, he was duly licensed to preach the gospel, and also
recommended as a suitable person to join the traveling con-
nection. When the conference met, he was received on
trial, his name placed upon the printed minuteg—and thus,
while Gary was only fifteen years and a few months old, he
became an itinerant Methodist preacher—the youngest can-
didate ever received into, the traveling ministry of the M.
E. Church.

Being received as a traveling preacher, he was appointed
to Barre Circuit, in the state of Vermont. The conference
sitting in Monmouth, Me., he had a journey of nearly two
hundred miles before him in order to reach his field of la-
bor. As he mounted his horse to leave his home and go
among strangers, his pious uncle gave him the following ex-
cellent advice, which George never forgot but implicitly
obeyed: “Never pretend that you know much, George;
for if you do so pretend, the people will soon find out that
you are sadly mistaken: neither tell them how little you
64 BLACK RIVER CONFERENCE MEMORIAL.

know, for this they will find ‘out soon enough.” This was
sagacious council, and it would be well if some other Georges
besides the above would practice on the advice here given,
even though it may be some one else than an “uncle” who
gives it. On his way north, he shed many tears at the rec-
ollection of the home and friends he was leaving and
the prospects before him. The people received him
cordially, it is true, but could scarcely believe it possible that
one so young was fitted for the responsible duties of a Meth-
odist traveling preacher.

Piety in youth is always lovely, and insures the respect
and admiration of all candid persons; but when to youth-
ful piety is added personal attractions, becoming modesty,
and remarkable talent, something more than mere respect
and admiration is evinced—there is a feeling akin to that of
strong affection, which arises spontaneously in the bosoms
of all, which impels toward the object of attention. . Young
Gary, when he commenced his career as a Methodist itiner-
ant preacher, was a lad between the age of fifteen and sixteen,
of light complexion, flaxen haired, with a beautiful finished
countenance, and his entire form cast in nature’s most per-
fect mould. , To these were added a timid, almost a feminine
modesty, and deep, heart-felt and fervent piety. No wonder
that the people loved him, and as he threaded the valleys and
climbed the hills of the Green Mountain State, it was no mar-
vel that hundreds flocked to hear the beardless boy. True,
Methodism was not very popular among the staid Vermonters.
The doctrines of Calvin had taken strong hold of the opin-
ions and even affections of the people; they could illy
brook the teachings of Arminius, or the free and full gospel,
as preached by the 'Methodists; nevertheless, prejudices
were frequently overcome, and among the green clad _ hills
of Vermont were many who embraced the peculiar doc-
trines of the Methodists.

Young Gary had not been favored with a collegiate, or
even academical education. He was too young to have
GEORGE GARY. 65

secured the former, and his circumstances had not.permitted
the latter to any great extent, if at all. And yet, for the
age in which he commenced his ministry, and the class of
people to whom he offered the words of eternal life, he
was well qualified for his work. Not that the people of
that day, or portion of the country where he labored, were
ignorant and unenlightened ; but they demanded more gos-
pel and less science, more scripture and less history, more
Holy Ghost and less tinsel and ornament in the sermons of
their preachers, than do the people of the present day.
Hence the young man armed and equipped with a copy of
the Bible in his hand, and its truths lodged in his heart
and engraven on his memory, with his hymn book and a
few well selected theological volumes to assist him in his
researches and explorations after the hidden storés of wis-
dom ; with a soul full of love, and fire, and power, was not
unqualified to tell the people’ how they might find Jesus,
and experience the power of his resurrection. Although
George had not had the advantages of an academical educa-
tion, his mind was by no means an uncultivated waste. The
few books he had were eagerly read, and being an acute
observer of men and things, even at this early age, he
acquired an extensive knowledge of human nature and the:
operations of the human mind, which gave him a degree of
influence and power that could never have been otherwise
secured, even had he reclined, for years in the shades of
classic halls, or borne away the honors of his Alma Mater.
As it was, the people thronged to his appointments. In
‘his presiding elder, Thomas Branch, he had just the friend,
father, and counselor, that he needed. Brother Branch was
affable, tender hearted and kind to the timid and young—
a model Methodist preacher, and made a happy impression
on George’s mind in the beginning of his ministry..
George attended the conference of 1810, in Winchester,
N. H. Bishops Asbury and McKendree were both present,
and looked upon him with surprise. Asbury approached
5
66 BLACK RIVER CONFERENCE MEMORIAL.

him, and placing his apostolic hands on the head of the
young man, he blessed him in the name of the Lord. - “ We
cannot,” said the venerable bishop, “ promise you ease, nor
honor, nor money; but work enenga while you live, and
the crown of life when you die.” At this conference he
was appointed to the Union Circuit, in Maine, with Rev.
Daniel Stimpson as his colleague. On this circuit he
labored with constant fidelity, traveling from place to
place, and performing probably more labor in a week than
the majority of us, his brethren, now doin a month. When
not engaged in preaching, George employed his leisure
hours in poring over the books of his small but well-selected
library. In this manner he daily added to his stock of
knowledge. Having completed his two years’ term of pro-
bation, he attended the conference of 1811, held’in Bar-
nard, Vermont. He was received intu full connection and
ordained deacon by Bishop Asbury, and appointed to the
Orrington Circuit, Maine, as preacher in charge, while as
yet but rising of seventeen years of age. It was a laborious
three weeks’ circuit, and he trembled at the responsibility
thus cast upon him, but he found in Rev. Enoch Mudge
an excellent counsellor and a sure friend. Brother Mudge
resided in Orrington, and in speaking of him, Brother Gary
remarks in a letter to Rev. Abel Stevens: “In this great
and good man is found one of the fairest and best samples
of a Methodist preacher. With this model before me
very often, (for I was with him a great deal), T was highly
favored. No man ever helped me more in giving me just
views of arranging and connecting the parts of a sermon,
and of understanding the sacred text, taking into account
the context and parallel passages, than this venerable
preacher. If there be in me any valuable traits as a Meth-
odist minister, under God, the timely aid and influence of
this father in the gospel had a hand in moulding them.”

At the following conference of 1812, he was appointed
preacher in charge of Georgetown Circuit, in Maine. In
GEORGE GARY. G7

1813, having passed through the disciplinary term of the
novitiate, he was ordained to the full order of the ministry,
and became officially—what otherwise would have been a
misnomer—an “elder” in the church. Having been thus
ordained, and desiring to return to his native state, in which
his father now resided, he requested a transfer to the Gen-
esee Conference, which request was granted. “In a short
time,” he writes, “I was on my horse, directing my course
to the West, as it was then called. In due season I arrived
at my father’s residence and the place of my own nativity.
Here I visited the grave of my mother. I stood there, a
Methodist itinerant, over the beloved dust of her who had
been instructed and led to Christ by the first pioneers of
Methodism in this new country. I felt it a privilege to be
a Methodist preacher, ‘out of gratitude to God for the grace
bestowed upon her in her decline to the grave.” He
received his appointment to old Herkimer Circuit, with
Reuben Farley as senior preacher. Next year he received
the charge of Otsego Circuit, to which he was returned in
1814, having two elders, Seth Mattison and Asa Cummings,
as his junior colleagues. 1815-16, Sandy Creek Circuit,
and 1817, Utica, were his fields of labor. From 1818 to
1822, he was presiding elder of Oneida District, and in this
new relation he acquitted himself in such a manner as to
secure the friendship and confidence of both preachers and —
people. After the expiration of his constitutional term of
service, he was appointed presiding elder of the Chenango
District, which he served for three years. In 1825, he re-
ceived the appointment of “ Conference Missionary,” an office
or position for which no disciplinary provision had been
made, and which but few of our ministers have ever filled.
Nevertheless, we have long been of the opinion that if the
right man were found, holy, zealous, laborious, apt to teach
and interest the people, willing to make sacrifices and to
give himself wholly to the work—if such a man were to
go from charge to charge, armed with the authority and
68 BLACK RIVER CONFERENCE MEMORIAL.

under the sanction of the bishop and conference, to assist
the pastor in holding series of meetings—such an office
would be of incalculable benefit to the church. We are not,
indeed, aware how far or how much Brother Gary was ex-
pected to assist the pastors, if at all; or whether his mis-
sion was more particularly intended for destitute portions of
the work. In either case, Brother Gary was eminently
fitted for the office. At the close of this year he was re-ap-
pointed presiding elder of Chenango District, where he
remained two successive years, when, in 1828, he was trans-
ferred to the charge of Cayuga District, in the newly
formed Oneida Conference. In 1829, he was preacher in
charge of Marcellus Circuit. The following year, 1830, he
was again appointed presiding elder of the Oneida District,
where he remained the full term of four years. In 18384,
he was appointed to the charge of the Oneida Indian
Mission, which at that period had a membership of eighty-~
six Indians, and which has always been considered an
interesting and important field of labor. In 1835, he was
stationed at New York Mills, where he remained one year.

We have now arrived at the period when the Black
River Conference was organized. When Gary first
appeared as a Methodist preacher in Central New York, all
the territory now embraced in the Genesee, East Genesee,
Wyoming, Oneida, Black River and the soon-to-be-organ-
ized Central New York Conferences, together with the
whole of Upper Canada, was included in the limits of the
Genesee Conference. The number of traveling preachers
at that time, within her bounds was 67 of members 10,468.
How greatly has God prospered the labors of such men as
George Gary and his compeers, in causing the little one to
become a thousand in the land. In 1886, Brother Gary,
who had now become a man of venerable appearance, was
appointed to the charge of Herkimer District, where he
served as presiding elder for the term of four years. In
those days it was customary for the presiding bishops of our

.
GEORGE GARY. 69

conferences to select the wisest and best men we had, as com-
mittees of examination, and without designing to cast any
reflections upon our committees of more recent date, we
sincerely wish the old method was revived, even although
it might require the presence of one or more presiding
elders at these examinations. Brother Gary was frequently
appointed on such committees, and although mild, he was
nevertheless careful to allow no candidate to pass muster,
unless he was fully satisfied of his having attended to the
conference course of study. On one occasion, while sitting
as chairman of the committee, during his presidency of
Herkimer District, and while Rev. Luther Lee was examin-
ing the class on church government, a question was put by
the examiner to a young man belonging to Brother Gary’s
district, in reference to a point of discipline, about which
there was some difference of opinion among our oldest and
wisest ministers. The examiner propounded the question :
“Brother D., what would you doin suchacase?’ Brother D.
promptly replied, “ There is a difference of opinion among oun
wisest men on that point; I prefer not to give my opinion.”

The same question was proposed to other members of the
class, but for a similar reason, all preferred not to answer it.
At length the examiner said, “ As the class is unwilling to
answer, we. shall have to look to our chairman, Brother
Gary, to settle the matter.” Brother Gary, however, not
wishing to become judge in the matter, requested the ex-
aminer to answer his own question ; this the latter declined
doing. Brother Gary, still unwilling to commit himself on
this controverted question, addressed himself to the candi-
date, and in a smiling manner said to him: “Brother D.,
what would you do in the case? Pray tell.” The young
man, anxious to oblige his beloved presiding elder, and yet
equally anxious not to interpose an opinion where greater
men differed, calmly replied, with an arch look: “I would
write to my:presiding elder for instruction!” This witty
reply created some pleasantry and greatly relieved for the
70 BLACK RIVER CONFERENCE MEMORIAL.

time the tedium of a conference examination, but failed to
elicit a reply from Brother Gary or either of his associates
on the committee.

In 1840, Brother Gary received his appointment to Os-
wego District, where he remained one year, and was then
appointed to Vienna Circuit, in Oneida County. There is
something remarkable in the economy of the Methodist
Church, in relation to the appointment of preachers, a pecn-
liarity known in no other department of the church, namely,
the perfect equality of the preachers as it regards their
fields of labor, and the almost entire absence of mere favorit-
ism on the part of the bishops of the church, in making ap-
pointments to those fields. To illustrate this point: here is
an aged, venerated minister of the gospel, whose talents are
sufficient to enable him to adorn any pulpit in the land,
whose zeal and piety have always been unquestioned, whose
labors have been abundant, and whose influence in the con-
ference and in the bishop’s council was unbounded; one
who had spent many years as the honored and revered pre-
siding officer of large districts, having able, influential men
under him, as their superior in office, and yet one who, when
the state of the work demanded his appointment to a less
important, less responsible, and less honorable position,
could calmly retire without loss of honor to himself; and
not only without regret on his part, but with thankfulness
that, for a time at least, he could partially lay aside his heavy
responsibilities and cares as the chief officer of a district,
and assume the less responsible, but more quiet and equally
important duties of the pastorate.

We should have remarked in previous paragraphs that
Brother Gary had attended two general conferences as dele-
gate from the Oneida Annual Conference—in 1832, and in
1836. At the session of the Black River Conference—in
1839—he was elected delegate from that body, his name
standing first on the list, he having received the largest num-
ber of votes. Accordingly on the first day of May, 1840, we
GEORGE GARY. TA

find him in his seat in the general conference room in the
city of Baltimore, where he represented, with honor to himself
and to the body which commissioned him, the interests of
the church in Northern and Central New York. We may
state also, in this connection, that he was again elected the
leading member of the delegation to the general conference
of 1844, held’ in the city of New York, but for reasons
stated elsewhere, he was not present. It was at this con-
ference that Southern treason and rebellion showed its cloven
foot, and prepared the way, according to the prediction of
Henry Clay, for the mighty struggle of 1861-2-3, between
treason and loyalty, and slavery and liberty. As in the
nation, so in the church, the dark and abhorrent system of
human chattleism had been slowly and insiduously creep-
ing into, and leaving its black stain upon all our institutions.
Not satisfied with having polluted the private and official
membership of the church, it sought to encircle within
its hidden folds, the ministry, and even to slime over
with its venom the episcopacy of the church! It ‘suc-
ceeded, alas, too well. Ministers and conferences in
the South, seemingly without regret, or sense of shame,
allowed themselves to be ensnared and stung by the
worse than fiery serpent. Even a bishop, resident in the
South, could not resist the wile of the charmer, but quietly
laid himself down in his episcopal robes and permitted the
poisonous reptile to crawl over him, and defile his office and
his character. The story of this sad episcopal decline and
the dishonor which had fallen on the hitherto unspotted
reputation of our beloved bishops, reached the ears of
Northern men and Northern delegates for the first time at
this general conference. A sense of shame, almost of guilt,
took possession of Northern hearts; and prayers were
offered, and tears were shed, and entreaties were made, to
the bishop thus disgracing himself and the whole church,
that he would free himself from the evil; but no! entreaty
was in vain, expostulation was useless, this man had joined
72 BLACK RIVER CONFERENCE MEMORIAL.

himself to his idols, and he desired to be let alone. But the
majority of the conference thought otherwise ; the evil must
be put away, or the bishop must cease to be a bishop.
The latter had his advisers and abbettors among the South-
ern delegates. A sufficient number of them to form a
respectable minority protested against the action of the
majority—backed up the bishop in his course of transgression
and treason, and the result was Srcrsston. Thus the
largest and in many respects the most influential church in
the United States was sundered in twain by the demon
SLAVERY.

During the discussions of this stormy and ever memor-
able session, all our delegates from Black River took the
anti-slavery side of the question, and cast their votes in
the right direction ; and had Brother Gary been present, he
no doubt would lige occupied a prominent position in
sustaining the principles of anti-slavery doctrines and prac-
tice, for although rather inclined to a conservative course
in relation to our Southern brethren, who were involved in
the evil and evidently afraid of moving too fast in oppo-
sition to slavery, yet in his heart he detested the institution ;
and had he possessed the power, would have swept it from
the face of the earth. At that period the eyes of Northern
men and ministers were but half opened to the enormities
of the slave system; true, they abhorred it, desired its
extinction, but like a deep-rooted cancer on the human
body, it was thought by many to be beyond the reach of any
curative power; hence, about the only thing in their view
that could be done, was to let it alone; and it was only
after the full development of the designs of the slave
power, as it relates to territory and the continued subjec-
tion of the North to the mandates of that power, that
Northern men and ministers began to awaken, as from along
deep slumber, and to see the inroads that slavery was mak-
ing, and the ruin that we were threatened with, as the price
of its toleration. Thank God the Northern heart has been
GEORGE GARY. 73

reached at last; and although our present knowledge and
experience of the blessings and beauties of the “ patriarchal
institution” have been dearly bought by blood and treasure,
yet the lesson learned may save us from still greater evils in
the future.

But to return to our subject: In 1842, Brother Gary was
appointed presiding elder of the Herkimer District, where
he had before served in that capacity. In 1843, he was
appointed back to Oswego District, where he had before
served as presiding elder, but was destined to remain this
last time but a portion of the year, being called to another
and distant field of labor. We stated in connection with
our remarks upon the general conference of 1844, that
although Brother Gary was elected as the leading delegate
to that body, yet he was not present. We now proceed to
give the reason for his absence, which was nothing less than
his appointment to the superintendency of the Oregon
Indian Mission, and his departure for that far distant
region.

“Jn the year 1832, four Indians belonging to the Flat
Head tribe, west of the Rocky Mountains, performed a
wearisome journey on foot to Bt. Louis, Missouri, for the
purpose of inquiring for the Christian’s Book, and. the
white man’s God. Early in 1833, notice of this wonderful
event was given in the Christian Advocate and Journal,
published in New York, and a poner feeling of Christian
sympathy was produced in all the churches of the land for
these interesting heathen ; and a proposition was made that
the Missionary Board of the Methodist Episcopal Church,

roceed forthwith to establish a mission among the Flat
ead Indians. This measure was strongly advocated by
Dr. Fisk, Dr. Bangs and many others, while none were op-
osed to the accomplishment of so worthy an object.
hile the subject was being agitated, Dr. Fisk corresponded
with Rev. Jason Lee, of Stanstead, Canada East,—the doctor
having formerly been his tutor in the Wilbraham academy,—
to ascertain whether he would undertake the superintend-
ency of an Indian mission beyond the Rocky Mountains.
Dr. Lee was then employed on an Indian mission under the

\
v4 BLACK RIVER CONFERENCE MEMORIAL.

direction of the church in Canada, but yielding to the
solicitations of Dr. Fisk, and from a conviction of duty, he
left Canada and repaired to Boston in June, 1833, where
the New England Conference was then in session. He was
received into that body as a member on probation, ordained
_by Bishop Hedding, and on the recommendation of the
Board of Managers of the Missionary Society, of the Metho-
dist Episcopal Church, was appointed to the superintendence
of the Oregon Mission. 3

“Tn the following August, Rev. Daniel Lee, a nephew of
Rev. Jason Lee, was appointed to labor in the same field.
‘When they received their appointment they knew of no way
to get to the field assigned them, unless they ventured alone
across the continent through hostile tribes, or could find
some vessel bound to the north west coast, around Cape
Horn, that would take them on board; and they continued
in suspense in regard to their mode of proceeding, until
November, when notice appeared in the public journals,
that Capt. N. J. Wyeth, of Cambridge, Mass., had recently
returned from a tour west of the Rocky Mountains, and
that he contemplated returning to Oregon the following
spring. On receiving this intelligence, J. Lee immediately
repaired to Boston, had an interview with Capt. Wyeth,
and readily obtained permission to accompany him back to
Oregon.”

Capt. Wyeth having chartered a vessel to send to Oregon
with a load of goods, the missionaries availed themselves of
the opportunity of putting’on board the necessary mission out-
fit. Mr. Lee also engaged Mr. Cyrus Shepard, a lay member

‘of the church, to accompany himself and associate, on their
journey westward. Accordingly, early in March, 1834, they
left New England, and on arriving in Missouri, they were
joined by Mr. P. L. Edwards, another lay member, so that
the mission party now numbered four persons. Proceeding
from St. Louis, they reached Fort Independence on the
24th of April, where they were joined by Capt. Wyeth and
his party. On the following day they began their perilous
journey toward the Rocky Mountains, and after four months
incessant toil, and the endurance of many hardships, they
arrived safely at Fort Walla-Walla, on the Columbia river
GEORGE GARY. 5

in Oregon, on the Ist of September, 1834. On the 15th of
September they reached Vancouver, and were received
.with great hospitality and kindness by the gentlemen con-
nected with the fort at that place.

After some hesitation and delay, a mission station was at
length established in the valley of the Wallamette, about
seventy-five miles from the mouth of the river, a log house
was erected, an Indian school was established, and regular
worship was commencéd ata private house. Thrown en-
tirely upon their own resources for food, they commenced
cultivating the ground—they must do so or starve—and thus
the Oregon .Mission became, as a matter of necessity, partly
a secular establishment, while among the few white
settlers and the Indians, the missionaries sowed the seed of
gospel truth. Oregon Territory was then in its formation
state. Settler after settler went in, and although at the
time when our missionaries arrived, there was no civil gov-
ernment nor existing laws, yet, as the population increased, it
was found necessary even among the few, to establish some
kind of provisional government. Accordingly, in 1838, a
few persons were chosen to officiate as magistrates or judges
in civil actions. In 1840, on the death of a prominent
member of the territory, who died intestate, it was found
necessary to institute a court of probate, by calling a public
meeting of all the inhabitants of the territory, the prelimin-
ary arrangements for which were made at the funeral of the
above person, and in which our missionaries acted a con-
spicuous part, and bore their full share of ‘responsibility in
the proceedings thereof. |

To return to the subject of the mission. As new settlers
multiplied, and the spiritual wants of the people were more
or less unprovided for because of the scarcity of laborers,
Brother Lee, the superintendent, early in 1835, sent an
earnest solicitation to the Mission Board at New York, for
a reinforcement of missionaries. In compliance with this
request the Board appointed eight persons to act as mis-
"6 BLACK RIVER CONFERENCE MEMORIAL.

sionaries or assistants—three gentlemen and five ladies,

who, sailing from Boston in July, 1836, arrived in Oregon
in May, 1837. In September of the same year, anothér
reinforcement to the mission arrived, consisting of two

ministers, with two female assistants. In the spring of
1838, a new station was established at the Dalls, on the Co-

lumbia river, and Rev. D. Lee and H. N. W. Perkins were

appointed to take charge of it. Before their departure for

their new field of labor, a general consultation of the mis-.
sionaries was had on the subject of a still greater enlarge

ment of the missionary work in Oregon. In the estimation

of the meeting, “the harvest was plenteous, but the laborers
_were few.” They unanimously passed a resolution advising

the superintendent, Jason Lee, to proceed to the United

States, and lay the wants of the Indians and the settlers of

Oregon before the Board and the churches, and to ask for

men and means to strengthen the missionary force, and to

augment missionary facilities in that distant region. The

superintendent, concurring with the views of the meeting,

commenced his journey to the United States in March, 1838,

re-crossing the Rocky Mountains, and arriving on the fron-

tier of Missouri about the first of September following,

where he learned by an express messenger that his beloved

wife and new-born son had died in Oregon, three months

after he left the mission.

Arriving in New York in November, Brother Lee laid
his claims before the Mission Board, and after due delibera-
tion, and some opposition, the board resolved and made
preparations fur sending to Oregon five additional mission-
aries, one physician, six mechanics, four farmers, one stew-
ard and four female teachers; making in all thirty-six adults,
with sixteen children—fifty-two as the sum total—with all
kinds of tools for mechanical and agricultural purposes, and
materials for the erection of a saw mill and grist mill—all
of which were ready to embark on shipboard in the autumn
of 1839. As may’ be inferred, this large reinforcement in-
GEORGE GARY. 17

volved great pecuniary expense, and increased very much
the responsibility of the superintendent. The mission com-
pany arrived safely in Oregon, June Ist, 1840, and com-
menced very soon the active duties of missionary life,
together with the enlargement of the mission premises, the
cultivation of more land, and the erection of mills. How
far this attempt to combine the secular with the more ap-
propriate duties of missionary effort was wise or prudent,
we are not prepared to judge; suffice it to say, that in our
opinion, the original missionaries in Oregon, the Mission
Board in New York, with the members of the expedition of
1839-40, were actuated by high and holy motives. It could
not be expected that among so large a number of adults as
now composed the Oregon Mission, there should be no di-
versity of opinion, or that all should think matters were
conducted in the most prudent and economical manner. In
1842 and the following year, complaints were made to the
board in regard to the management of the mission. At
length, at a regular meeting of the board, held July 19,
1843, it was resolved that the bishop having charge of the
foreign mission field, be requested to appoint a special agent
to proceed to Oregon and investigate the financial concerns
of the mission, or to appoint a new superintendent, in place
of Rev. Jason Lee. The bishop decided on the latter course,
and on looking over the entire field of Methodism at home, no
man was thought so well fitted for the important and deli-
eate task of superseding the original superintendent, as the
subject of this Memoir.

The instructions to Brother Gary were few, but he was
clothed with discretionary power to enlarge or contract ; the
destiny of missionaries, laymen, property—and indeed, all
appertaining to the mission was placed in his hands—so
great was the confidence reposed in his integrity and sound
judgment by the bishop andthe board of managers.

While Brother Gary was quietly discharging his duties as
presiding elder of the Oswego District, he was informed of
78 BLACK RIVER CONFERENCE MEMORIAL.

his appointment to the Oregon mission. So authoritative,
and urgent was the call, that he hesitated not to comply
with the direction of the bishop making the appointment,
although had he conferred only with flesh and blood, his lan-
guage, no doubt, would have been: “I pray thee, have me
excused ;”—but laying aside all selfish interests, and sacrific-
ing the endearments of home associations, and the privileges
of home institutions, he bade farewell to his friends, and
with his lady, prepared to visit, and if need be, to lay his life
down upon the wild coast of Oregon. Himself and wife left
New York in the ship “ Lausanne,” Capt. Spaulding, which
sailed on the 30th of November, 1843. They passed around
Cape Horn about the 20th of February following, and
reached Honolulu, Sandwich Islands, on the 25th of April,
where they remained a week. They then took passage
on board. the bark “Brothers,’—an English vessel—and
cast anchor in Baker Bay, at the mouth of the Columbia, on
the 23d of May. They remained on board the vessel another
week, ascending the river slowly, and finally reached Oregon
City on the first of June.

On the 5th of June, Brother Gary and wife, and Brother
Hines and wife, left Oregon City, and proceeded up the
Wallamette river in a canoe, for the purpose of attending a
meeting of the missionaries, called by the superintendent, at
the house of Rev. David Leslie. The distance was fifty
miles—by land, thirty; by water, twenty. They had ex-
pected to perform the journey in a day, but finding the cur-
rent strong, darkness overtook them, and they were obliged
to camp out for the night. For this they had made no pre-
vious preparation—had no bedding to keep them warm, and
all the food they had was a piece of fresh salmon with some
bread and tea, of which they partook with much relish.
The next day they arrived at Brother Leslie’s, and on the
following day, the missionaries met together for consulta-
tion, about the affairs of the mission. Beginning at an early
hour of the day, the conference continued until daylight the
GEORGE GARY, 79

next morning. At this meeting it was thought advisable to
make some important changes in the operations of the mis-
sion. It was thought to be too secular. It was decided to
sell the mission farm at Clotsop, at the mouth of the Colum-
bia, and also to dismiss the laymen connected with the mis-
sion. That no injustice might be done to the latter, Brother
Gary proposed to defray their expenses home, if they wished
to return, or pay them an equivalent in such property as the
mission owned in Oregon. They all preferred remaining,
with one exception, and the mission property was distributed
among them, to the amount of from eight hundred to a
thousand dollars each, which measure proved entirely satis-
factory to the laymen, as they were honorable to the super-
intendent and the board, whose representative he was. At
this meeting also, Brother Gary confirmed the appointments
of the preachers, which had been made at the yearly meet-
ing, shortly before his arrival. _ .

Brother Gary, shortly afterward—for good reasons——pro-
posed to sell the mission school house at the upper settle-
ment. This building was by far the best, and most
sightly looking edifice in Oregon. It stood in a beautiful
location, was seventy-five by forty-eight feet on the ground,
three stories high, and cost eight thousand dollars. To
the house was attached a farm a mile square in extent.
The Catholics were very anxious to secure this property for
a nunnery, and offered a reasonable sum of money for the
same. Mr. Gary, however, declined the offer, and preferred
selling the land and buildings to the trustees of the “ Oregon
Institute” for four thousand dollars—a much less sum than
he could have obtained of the Catholics. The sale was ac-
cordingly made, and the history of the institution since then,
and its identity with the literary and moral prosperity of
Oregon, proves the wisdom of his decision in that matter.

After the transfer of the above-mentioned premises, all
the remaining property of the mission was disposed of by the
superintendent, principally to the laymen who had been dis-
80 BLACK RIVER CONFERENCE MEMORIAL.

charged from the mission, and the property thus sold
amounted in value to upwards of twenty-six thousand dol-
lars; and thus was the mission relieved of a heavy load of
responsibility and care, and assumed at once a character more
in accordance with its original design. The preachers, dis-
encumbered of their secular embarrassments, gave them-
selves wholly to the work of the ministry, scattering them-
selves far and wide over that extensive territory.

No opportunity presenting itself that fall or winter for his
return to the East, Brother Gary remained at his post until
the following month of July, when he took passage on the
ship “Brutus,” Capt. Adams, bound for the Sandwich Is-
lands, and arrived safely in the harbor of Honolulu, August
15th. Remaining here two weeks, they again embarked on
board the good whale-ship, “William Hamilton,” Capt.
Fisher, passed around Cape Horn about the fifth of Novem-
ber, and arrived safely at New Bedford, Mass., January 14th,
1848, from which place he speedily returned to Central New
York, having been absent on his mission a little more than
four years.

Brother Gary attended the next conference, at Adams,
and was received with open arms by his brethren, all hearts
being made glad to see the venerable man among us again.
His health, however, had become somewhat impaired by his
arduous labors in his distant field, but he returned with a
glad heart to the ordinary labors of the pastorate. At our
conference missionary aniversary, he gave a very interesting
account of the physical, social, civil and religious state of
Oregon, and left an impression on the minds of all that our
labors and expenditures in Oregon had not been in vain, as
we all now acknowledge they have not been. At the close of
the conference, he was appointed to Steuben Circuit, and pro-
visions made for a “supply,” to assist him in his work of the
following year. 1847, he was stationed in Arsenal Street
Church, Watertown, and at the conference of 1850, he was
appointed presiding elder of Adams District, where he re-
GEORGE GARY. 81

mained two years. Preferring a station to a district, on ac-
count of his enfeebled health, he, in 1852, was appointed
to Pulaski station; and in 1853, to Camden station, at which
place the conference session of 1854 was held, and at which
Brother Gary was obliged to take a superannuated relation
for the first time in his long and laborious ministry of forty-
four years. Although weak in body, the conference was
favored with listening to one more sermon from this
aged servant of God. No ordinary or even extraordinary
oceasion would have justified him in his then state of
health in preaching before the conference, but a pious mem-
ber of his flock had deceased, and he, as the pastor, was
called upon to officiate at the funeral services. The mem-
bers of the conference did not suppose that a majority of us
were hearing him for the last time, but it proved to be so.
Having become much exhausted by the labor of providing
for, and entertaining so large a body of ministers and visitors
as attended the conference, he immediately, on its close,
sought rest and retirement, but as the parsonage must be va-
cated in order to leave room for the family of his successor,
Rev. O. M. Legate, he had necessarily the care and anxiety
attending every removal of a Methodist minister from place
to place. At length, he became quietly domiciled in the
retired, but beautiful village of Vernon, in Oneida County,

-where, in the society of his highly esteemed and intelligent’

companion, he spent the last winter of his life.

Not until about three weeks before his death, was he
confined to his room. On the 4th of March, he became
much worse, and was greatly reduced, apparently from the
discharge of an abscess of the liver. From this time he
was a great sufferer. Occasionally he had times of sink-
ing away, apparently beyond the possibility of recovery.
He thus lingered on the very verge of life, beyond the daily
expectations of his physician and friends.

Disease prayed upon his body, and wasted his physical
energies steadily but surely, to the last. But his mind

6
8 BLACK RIVER CONFERENCE MEMORIAL.

continued clear, and his judgment and memory unimpaired.
Perhaps some of the exact expressions he made, on differ-
ent occasions, will better show his state of mind than can
be done in any other way. Two considerations should be
inade by those not acquainted with the subject of this
chapter :—Ist. He was habitually diffident and moderate in
speaking of his religious experience and attainments; 2d.
There was through his whole sickness, a manifestation of
uninterrupted patience, perfect peace, and a heavenly ani-
mation in the religious statements he made, which gave them
peculiar interest. The following are a few of the many
expressions made just before he left for his home, with the
saints in light. His familiar friends will see that they are
characteristic, and highly consoling :

“March 4th. Much worse and greatly reduced. ‘JI have
gre comfort. My comfort is superabundant. The Lord

eals very graciously with me. I have great consolation.’
Soon after this, on being asked by’ Rev. L. Stanley, how
the work of the ministry appeared to him now, he said:
‘It is the noblest work on earth Again he was asked how
he viewed the sacrifices he had made in that work, he re-
plied: ‘I have made none. I can only hide behind the
cross.’ On an occasion of great distress, he said: ‘The
harbor is in view, however the winds and waves may keep.
me out; it is desirable to enter in and be at rest. He that.
has given me grace hitherto, will not forsake me in this
hour.’ In this frame of mind, and apparently without a
cloud in his sky, he continued to suffer in body, but to
triumph in spirit, till Sunday, March 25th, at half past one
p. M., where he died in great peace.”

In regard to the character of this truly useful and honored
minister, we will add the words of the committee on me-
moirs, at the next session of the conference after—the
report written, if we mistake not, by Brother Gary’s old
friend and fellow laborer, Rev. Gardner Baker :

“ Brother Gary possessed in an eminent degree, sweetness

and evenness of temper. Amid the trials, disappoint-
ments and perplexities of his itinerant life, nothing seemed
GEORGE GARY. ‘ 83

to move him. He was always calm, mild, cheerful and
pleasant. The tumults that surrounded him were not per-
mitted ‘to enter, or move his heart. The fierce winds and
raging billows on the sea of life, seemed never for a mo-
ment to endanger his bark. The circle in which he moved
was rendered agreeable and inviting by his presence, and
his home was brightened and sweetened by his coming. His
social habits and gentle spirit made his domestic circle both
attractive and happy. He was one of the safest counsellors,
never precipitant, always cautious, weighing a matter
well before he ventured an opinion, and Fem in what ap-
peared to him to be right. One of our bishops is said once
to have remarked, that no man was better fitted for a gen-
eral superintendent, (or bishop,) than Brother Gary. Thus,
pleasant, agreeable, calm, deliberate, and firm, he was ready
to respond to the calls of the church of his choice, to which
he was so warmly attached. Unassuming, unostentations,
and unaspiring, his influence in the conference was most
salutary. Placing himself on a line with the feeblest, no
one would undertake to step beyond him, thus bringing
upon a level, in some respects, the different members of the
body. The title of D. D. had no charms for him; it was a
distinction of which he did not deem himself worthy, yet
in the pulpit he excelled. He never lost sight of the

ravity and dignity that belonged to the sacred desk, and
therefore never allowed himself to utter anything foolish
or unbecoming, but his performances and language were
EPPO nGNS, and in keeping with the sacredness of the
place. Unwilling to prostitute the pulpit to unhallowed
purposes, he aimed in the discharge of its responsible duties
to guard its sacredness with unflinching fidelity. There was
no attempt at display, but with simplicity of style, he com-
manded that true persuasive and sanctified eloquence, which
moved the heart, and drew the tear. Often while he was
preaching, a midnight silence and breathless attention per-
vaded the assembly, and then again, many a moistened eye
and throbbing heart gave unmistakable evidences of the
emotions within. No doubt he has many seals to his min-
istry, and has secured many stars in his crown of rejoicing.
The loss of no member of the conference would have been
more deeply felt and deplored, than that of Brother Gary.
But our loss is his eternal gain.”
84 BLACK RIVER CONFERENCE MEMORIAL.

In appearance, Brother Gary was of medium height, and
well proportioned. The head and countenance would have
afforded a perfect model for the sculptor. His eye was of a
light blue, lit up with the fires of love and serenity. His
brow indicated great firmness, while his lips seemed to
have been purposely made for the utterance only of that
which is true and noble. He seldom spoke in conference
when not required to do so officially, as presiding elder or
chairman of committees. He never attempted to get the
floor when another was speaking, and however interested in
any question before the body, he was not in a hurry to rise,
but, waiting calmly until all others had exhausted their
arguments, he would get up in his place, and with his arms
folded on his breast, would, in few words and in the most
dispassionate manner, express his opinion, and the confer-
ence very generally deferred to his judgment in arriving
at a cohelusion. Frequently also, when the conference got
“befogged,” as conferences sometimes will, we always
looked to Brother Gary to clear the fog away and let us
into clear daylight, where we could discover clearly our lati-
tude and longitude. In a word, no man could be more
respected or beloved than he. :

We had prepared a much longer Memoir of our revered
father in the gospel, but want of space makes it necessary to
abbreviate this article.

“Our Fathers, where are they ? and the prophets, do they
live forever?”
ELEAZER WHIPPLE. "85

CHAPTER VI.
REV. ELEAZER WHIPPLE.

WE regret that we are unable to present so full a chapter
on the life and character of this valuable servant of God, as
his talents, his piety and usefulness seem to demand. Yet
so it is, and with the most meagre amount of material out
of which to compose a sketch, we proceed to our task. We
first avail ourselves of a portion of an obituary written by
Rev. Aaron Adams, who was one of Brother Whipple’s
spiritual children, and who had for many years been well
acquainted with the subject of this short sketch. It em-
braces the earlier periods of Brother Whipple’s history, as
published in the Worthern Christian Adwocate, shortly after
his death : ,

“The Rev. Eleazer Whipple, whose sudden death has
already been published, was born in the state of Rhode
Island, March 29th, 1785. His parents were not professors
of religion. His educational advantages were quite limited.

“ At the age of fifteen, he heard the Methodist preachers in
the state of Connecticut, where he was laboring, and says
their preaching and praying PO affected him. He
was there converted and joined the Methodist Episcopal
Church. He and a colored man kept up a prayer meeting
in the place about six months, after which there was a
powerful revival of the work of God.

“He removed to New York State, and settled in Otsego
County, where he officially became a preacher of the gospel
of Christ. A short time previous to his death, he said he
had preached the gospel fifty years. He commenced at the
age of twenty-one. When a local preacher, he labored
faithfully and successfully, for many were the seals to his
ministry. He was sometimes employed by the presiding
eldér to ee the work. When on Herkimer Circuit he
thus labored, his moral courage was tested. There was a
sweeping epidemic in the town of Salisbury. Sudden at-

®
a6 BLACK RIVER CONFERENCE MEMORIAL.

tacks and sudden deaths were common and as fatal as the
late cholera. It was believed to be contagious ; yet brother
Whipple visited the sick and attended the funerals to the
number of seven in one week, in a small neighborhood.
What he believed was duty was promptly attended to. He
was always ready to pray, ready to preach and ready to
die; for he often said he hoped his death would be instan-
taneous. This desire was granted, for he ceased at once to
work and live.

“In the year 1823, he was employed on Steuben Circuit,
and moved his family into the neighborhood of the writer of
this obituary. His labors were greatly blessed, many were
the converts. For four years the work prospered. Three
traveling preachers and two local were the fruits of that
revival; and though a score and a half years .since, many
pillars in the church from that revival are yet to be found.
I was the first in that revival that was made to rejoice in
the mercy of God. Though a traveling minister for twenty-
six years, I have never seen the equal of that revival.”

In the year 1824, Brother Whipple joined the Genesee
Annual Conference, and was sent to Steuben Circuit, the
scene of his labors during the previous year. Rev. Charles
Giles was his presiding elder, and Rev. David A. Shepard
was his junior colleague. At the same conference that
Brother Whipple became a “traveling preacher,” Rev.
Gardner Baker and Rev. Anson Tuller also gave their
names to the Genesee Conference, were received on trial, .
but have both followed their class-mate to the better land. It
was not customary in those days to place a young man just
received into conference in charge of a circuit, but Brother
Whipple, by his age—thirty-nine—and his previous experi-
ence and labors, was considered well qualified for the impor-
tant trust. Nor was this confidencein vain. He labored more
like a veteran than as a novitiate, and, with the help of his
young colleague, succeeded not only in taking care of the
lambs of the flock, but in gathering others into the fold.

The following year, 1825, he was continued’ on trial, and
appointed to the charge of Herkimer Circuit, with Brother
Shepard again as his colleague. In 1826, we find him at
ELEAZER WHIPPLE. ST

Sharon, in the same district, with Rev. Henry Ercanbruek
as Junior preacher. Here he remained one year, and at the
conference of 1827, he was received into full connection—hav-
ing previously been ordained as a local deacon-—and was
appointed again to Sharon Circuit, with Rev. John Roper
as preacher in charge. In 1828, he was ordained elder, and
was appointed to Little Falls Circuit, in connection with
Rev. Eli W. R. Allen as his junior colleague. This year
the Oneida Conference was formed by the division of
the Genesee, and Brother Whipple, falling within the
bounds of the former, became identified with it as a
member. In 1827, he was re-appointed to Little Falls, with
Brother Allen again as his colleague. In 1830, he was
sent back to Sharon Circuit, where he had labored efficiently
for two years previously. He this year had John Arnold
for senior colleague, and George Gary for presiding elder.
In 1831, we find his name attached to Canajoharie Circuit,
with George Harmon as presiding elder of Chenango Dis-
trict. In 1832, he was returned to old Steuben, without a
colleague, and the following year was appointed preacher in
charge of Russia Circuit, with E. L. Wadsworth as his fellow-
laborer. 1834 finds him stationed again on Herkimer Cir-
cuit, with John D. Torry ; 1835, at Vienna, with A. Water-
man as colleague.

In 1836, the Oneida Conference being divided, and the
Black River Conference formed, Brother Whipple became
a member of the latter by virtue of location, at the time of
the division. But although now a member of another con-
ference, it does not involve his removal, for we find him
returned to Vienna Circuit, with L. D. Tanner as second
preacher. In 1837, he was appointed to Herkimer station,
and in 1838, to Black River Circuit, with Isaac Puffer as
preacher in charge. It may be proper here to remark that
the Black River Charge of 1838 differed very much from the
Black River Charge of 1862, (or of 1879, the present date of
revising this work), both as regards size and location. Then °
ak

88 BLACK RIVER CONFERENCE MEMORIAL.

it was in Herkimer District, and embraced certain towns to
the north of the village of Rome, in the vicinity of the
Black River, including, we believe, Boonville and Turin;
now the term is used to designate a small but important
charge, a few miles up the river from Watertown. In
1837, the conference met at Turin, where Brother Whipple
had labored the preceding year, and where he took an active
part in providing homes for the preachers and visitors dur-
ing their stay among that hospitable people. The author
remembers with gratitude his kind host and hostess,
Brother and Sister Hastings, during the session of the Turin
Conference, and the many happy seasons we enjoyed in
family prayer with them and their children. They lived
some distance from the church, but being a young man then,
we thought it no hardship to go a few miles away from
the church to find accommodations among warm-hearted
Christians. We have sometimes feared that our younger
brethren in the conference were growing fastidious in this
matter, as too many of them really feel injured if they are
not provided for within a very short distance of the con-
ference room, forgetting that it is almost always impossible
to accommodate all, both old and young, with boarding
places so near as might under other circumstances be de-
sirable. At the first conference we ever attended, our host
lived four miles from the village; this distance we fre-
quently walked twice and even four times in a day during
the conference session, but an acquaintance was formed with
that kind family, the family of Brother Samuel Parker, of
Potsdam, which has long since ripened into friendship and
Christian affection.

But to return to the subject of our sketch. At the con-
ference of 1839, Brother Whipple was appointed to the
charge of Trenton Circuit, with Rev. Elisha Wheeler as his
colleague. In 1840, he was stationed on Marcy Circuit;
in 1841, on old Herkimer Cireuit again, with Almanzo
Blackman as his colleague; in 1842, on North Manlius Cir-
ELEAZER WHIPPLE. 89

cuit, with Josiah Arnold; in 1843 on Cleveland Circuit, to
which he was returned the following year. In 1845, he was
sent to Clay Circuit, to which he was also re-appointed the
following year. In 1847, he was stationed on Van Buren
Civenit ; 1848, same charge; 1849, on Newport Circuit, with
Rev. John Slee as preacher in charge; 1850, same charge,
with Rev. Franklin Hawkins as preacher in charge; 1851,
Martinsburgh ; 1825, same charge ; 1853, returned to Marcy
Cirkuit, and in 1854, he was entered on the superannuated
list, having been permitted in the good providence of God,
to give over fifty years of his life to the active duties of the
ministry.

But, although partially laid aside because of his increas-
ing age and infirmities, Brother Whipple could not remain
inactive. Labor he must—and labor he did, visiting and
preaching from place to place, wherever a door opened.
After his superannuation, he took.a charge in Ava, under
the presiding elder, and, in 1855, he was continued on the
superannuated list, but accepted an appointment under the
presiding elder, Rev. B. Holmes, to supply the pulpit of the
new Second M. E:. Church, in the village of Rome, where
he spent the remainder of his days in preaching Christ and
him crucified. ;

In the month of February following, he, with his wife,
went on a visit to his old friend and fellow-laborer—his son
in the gospel—Rev. Aaron Adams, who resided a few miles
from Rome.. On the afternoon of the 19th of that month,
at about two o’clock, he took a shovel in his hand for the
purpose of removing some snow from the barn door, and
staying longer than was anticipated, a girl -was sent to see
what had become of him, who found him lying upon the
snow a lifeless corpse. To all appearances, he was in usual
health when he left the house; but how swift, in his case,
the passage from time to eternity! truly it may be said of
him: “He,ceased at once to work and live!” Thus died
Eleazer Whipple, on the 19th day of February, 1856, he be-
90 BLACK RIVER CONFERENCE MEMORIAL.

ing in the 71st year of his age, the 50th of his ministry, and
having been connected with the annual conference thirty-
two years.

Brother Wlfipple was twice married, his last wife—for-
merly the widow Stebbins—still survives him. She was his
co-laborer for more-than twenty years of his ministerial life,
sharing patiently in all the toils and burdens and sacrifices
of the itinerancy. Rev. Lorenzo D. Stebbins, A. M., for-
merly of the Black River, but for some years an influential
member of the [roy Conference, is her son, as is also the
Hon. J. W. Stebbins, of Rochester, N. Y. Brother Whip-
ple left four children, all of whom, we believe, yet survive.

The author had not the pleasure of an intimate personal
acquaintance with Brother Whipple; our fields of labor
having always been distant from each other ; and meeting each
other only at our conference sessions, but little opportunity
was afforded for an intimate acquaintance; yet, from what
we saw of him and had learned of him, we are prepared to
draw the following inferences as to his character and use-
fulness:

ist. He was a man of deep piety—soundly converted, in-
side and outside, by which we mean his heart was renewed,
and his life outwardly corresponded with his inward spiritual
state. He was a Christian in all respects—not, perhaps,
without his imperfections—but keeping the love of Christ
and of souls predominently in his heart, he felt continually
a burning desire for the honor of the one, and the salvation
of the other. This prompted him to consider not his own
life dear unto him, if he might win souls to Christ.

2d. He was a sound, conscientious Methodist, doctrinally
and practically. He was well posted in theological matters,
whether in regard to Arminism, Calvinism or Socinian
views. He had read extensively the works of Wesley,
Fletcher, Watson and other Methodist divines ; but better
than all, he had read his Bible through, perhaps not less than
one hundred times. Rev. Aaron Adams relates of him that
ELEAZER WHIPPLE. 91

at a grove meeting, more than thirty years before his death,
he heard him say that he had read the Bible through forty
times! No wonder, then, that Brother Whipple was sound
in doctrine, and having taken the Bible as the man of his
counsel, it is no marvel that his life and conversation were
in accordance with the doctrines he professed.

3d. As a preacher, Brother Whipple was far above medi-
ocrity. The fact of his return the second year to the most
of his charges; and then again, his being sent, after a few
years, to charges he had served before—which the reader
will have noticed frequently took place—is an evidence that
the people appreciated his labors among them, and did not
grow tired of his services; and even in his declining years,
when old age had silvered his locks, and his many toils and
exposures had affected his nervous system, his appointment
to this or the other charge was generally hailed by the peo-
ple with approbation, if not with delight. His sermons were
doctrinal and practical, and he sought rather to do his hear-
ers good, than

“To spread a sounding name abroad.”

4th. As ascholar, Brother Whipple was not preéminent—
indeed, he was somewhat deficient in his knowledge and ap-
plication of the rules of language. His early advantages
were limited, and as he entered while quite young upon the
duties of a preacher, and without that previous mental train-
ing which is now considered indispensible to a successful
prosecution of the work of the ministry, he retained in a
great measure through life those habits of thought and ex-
pression which characterized his early days. His friend,
Brother Adams, further says of him: “His preaching was
fervent and forcible, his ideas clearly expressed and easily
understood—though the critic would see deficiencies in his
grammar, and his words were not always pronounced accord-
ing to Webster; but, notwithstanding these deficiencies, he
was a preacher that was well received, and certainly a very
2 BLACK RIVER CONFERENCE MEMORIAL.

successful one. Thousands will bless the day that they sat
under his ministry.”

5th. As a member of the conference, he was greatly and
deservedly beloved by his brethren, who had the utmost
eonfidence in his piety and integrity. He was far from be-
ing obtrusive in his attempts to.direct or control conference
action ; indeed, his voice was seldom heard in debate, and
although always taking a deep interest in every measure
where the honor or usefulness of the church was concerned,
he preferred to express his assent or dissent by his silent vote
rather than by discussion. Hence, he never wearied the con-
ference with long declamations or prepared speeches ; if he
felt it his duty to speak at all, it would be in a few spicy re-
marks, “striking the nail on the head,” and there leave the
subject to the animadversion of others. Being one of the
“fathers” in the conference, he was inclined to be some-
what on the alert, watching against innovations that threat-
ened the perpetuity or prosperity of Methodism. He was
a Methodist of the “old school,” if such a term may be al-
lowed—and as such, was rather conservative than otherwise
in his views of modern reforms and attempts at moral im-
provement. In the language of Brother Adams: “He
looked with jealousy on any proposal of reform in the econ-
omy of the Methodist Church, and was pained at the public
controversies of Methodist ministers. Any management to
secure the office of presiding elder, or a seat in the gen-
eral conference, was sure to draw tart remarks from him.
Any effort to make a display in sermons, at conference, or
other places, was very offensive to him. In his speeches at
conference, he was sometimes severe and sarcastic, perhaps

faulty in this respect. Brother Whipple was highly es-
teemed by his neighbors, always ready to grant a favor, and
to sympathize with the afflicted—but his race of three score
years and ten are ended. The grave, which he often said
had no gloom to him, has received his mortal body, and his
spirit has gone to God who gave it. “The fathers, where are
they, and the prophets, do they life forever ?”
JOHN B. COCAGNE, 93

His death, though sudden, was to him the messenger of
peace— the gate to endless joy.” We have heard it re
marked of him, that he often expressed the wish that when
he died, he hoped to die suddenly.

“His body with his charge lay down,
And cease at once to work and live.”

In this respect, his wishes—for aught we know, his prayers
—were answered. To him the prophetic declaration was
fulfilled: “Behold, I come quickly, and my reward is with
me to give to every man according as his work shall be.” With
none near him to close his dying eye—with no ear to listen to
the last ejaculatory prayer, he fell—he died ; but being dead,
by a long life of faith and holy obedience, he yet speaketh to
his sons in the gospel, and says in language not to be misun-
derstood: “Be thou a faithful minister of Jesus Christ,
rightly dividing the word of truth.” May his mantle of
piety, charity and zeal fall upon his younger and surviving
brethren !

. CHAPTER VII.
REV. JOHN B. COCAGNE. +

Jean BarrisreE Cocaanu, the subject of this memorial,
was born October 1st, 1821, in the village of Rosiere, dio-
cese of Besancon, France. His parents being members.of
the Roman Catholic Church, presented him at a very early
age to the proper officers of the church, that be might re-
ceive the rite of Christian baptism, his godfather and

*In the preperanon of this Memoir, the author is largely indebted to
a little work written and published by Brother Cocagne, while labor-
ing on the French. Mission, in New York city, entitled. “The Christ-
ian Experience of a Roman Catholic, Converted to the Religion of the
Bible, and Addressed to his Roman Catholic Friends.’’ Also to the ,
respected widow, Mrs. Permelia J. Cocagne, for some interesting facts
not found in that work. .
94 BLACK RIVER CONFERENCE MEMORIAL.

mother standing as sponsors for him. After arriving at a
proper age, no pains were spared by his devoted mother to
instil into the mind of her child the principles of religion,
as believed in and taught by the Romish church. Hence
in early life he was taught the “ Pater Noster,” Our Father,
the “Ave Maria,” Hail Mary, the Confession, the Creed, and
sundry short prayers to his patron saint, John the Baptist.

In early youth, he was sent to the village school, which
in all Catholic countries is more or less under the patron-
age and supervision of the priesthood. Here he was taught
the catechism of the church, and such was his proficiency
in his studies, that he was selected to wait upon the priest at
the altar. Young John being arrayed in his sacred vest-
ments—the long white gown and black cap—took great
delight, as such boys will do, in discharging what to him
and others appeared as very important duties, while at the
same time he was taught that the priest was a person of
great sanctity of character, and also possessed of unlimited
power and authority.

When John was ten years of age, his father, who was in
humble circumstances, emigrated to the United States, and
after landing in the harbor of New York, he with his
family proceeded to, and took up his residence in or near the
village of Cape Vincent, Jefferson County, New York. In
a few months after their arrival, there being several Roman
Catholic families in the place, a priest made them
a visit, and soon after Bishop Dubois, of New York, visited
them, at which time the subject of this Memoir was duly
confirmed according to the rites of the church. He also was
inducted into his former office of waiting on the priest be-
fore the altar. In the year 1822, Mr. LeRay, proprietor of
an extensive tract of land in that section, erected a com-
modious church for the benefit of a large number of French
and German families, who had settled on his lands, at
which, John, as a matter of course, became a constant at-
tendant. But while engaged in his sacred duties of attend-
JOHN B. COCAGNE. 95

ing church and waiting at the altar in the forenoon of the
Sabbath, the remainder of the day and evening, was usually
spent in card-playing and dancing, and even between the
exercises in the church, he with his companions would often
play ball, or nine-pins, a practice which is quite common in
ull Catholic countries, and in none more so than in France.

For about six years after the erection of the church above
alluded to, young John had not attended any protestant
meeting. He thought it a sin to do so; neither would his
parents allow it. At length curiosity overcame all scruples
and parental authority; unknown to his parents, he with
some youthful companions ventured to attend a Presbyter-
ian meeting. Having, however, heard of the shouting
Methodists, they determined still further to learn something
of Methodist protestantism. The members of the church,
where they happened to attend in the first instance, were a
godly, zealous class, and as is usual in some places in
Methodist worship, they rejoiced aloud; some wept and
some shouted, so that John and his companions could not
account for such strange doings, but on the whole concluded
that “some of them must be deluded, some mad, and the
rest crazy.” After having attended Methodist meetings.a
few times, he and others determined to have a Methodist
meeting of their own. Time and place were appointed,
John was selected as the preacher, while arrangements were.
made for some to groan, others to shout, and the rest to
‘fall by the power,” one by one, upon the floor. Aecord-
ingly John took his stand in one corner of the room, behind
a chair, and commenced the exercises. Soon. there was an
abundance of groans, and shouts, and glory hallelujahs, and
falling on the floor, until all at length were prostrate.
When rising again they would repeat the same, working.
until tired of their exercise, or ashamed of their conduct,
they would retire.

Strange as it may seem to many, it was while thus trifling
with, and mocking at sacred things, that the spirit of God
96 BLACK RIVER CONFERENCE MEMORIAL.

awakened the. mind of John to a sense of his lost condition
as a-sinner. Though apparently cheerful while with his
companions, there were seasons when away from them, or
while alone, that his conscience gave him no rest. “More
than once,” he says, “ did I go to my father’s farm alone in
the evening behind ‘a stump, to weep like Peter, for my
sins. At times I fell upon my knees,-extended my arms,
held astone in each hand, as a voluntary penance to find
pardon before God. At such times I would have been
ready to make a long pilgrimage to Palestine to ease my
conscience, or like the poor, deluded flagellants, to lacerate
my body. It may be I would be willing to suffer crucifixion,
* * * * for my edification and that of my friends.”
While his spirit was thus weighed down with a sense of his
depravity and sins, he had not sufficient light to enable him
to see his way to the cross, where his burden of sin might
have been laid down at the feet of Jesus, but he still
groveled in darkness and despair, not knowing where or
‘how to find relief.

About this time he was apprenticed by his father to
learn the tailor’s trade. His master, engaging in the unfor-
tunate Canada rebellion of 1838, was captured and im-
prisoned. Soon he found another master whose house was a
home for Methodist itinerants, who frequently visited the
shop and talked with the workmen in regard to the salva-
tion of their souls. Among other ministers who labored to
secure the spiritual well-being of Brother Cocagne, he
mentions with gratitude the Rev. Wm. Tripp and the Rev.
Ira H. Corbin. He heard these men of God preach several
times, and frequently was bathed in tears under the preach-
ing of the Word, but still clung to his romantic ideas in
vegard to the way and plan of salvation. An opportunity
presenting itself, he attended a protracted meeting held by
the Presbyterians, when he became better acquainted with
the doctrines of the Bible, as taught by protestants. He,
however, remained a staunch and unyielding catholg, until
JOHN B. COCAGNE. 97

at length, by attending -prayer meetings among the Metho-
dists, he became deeply convinced of sin and was led to
seek for mercy where only it may be found.

The narrative of his experience in his transition state,
from Romanism to protestantism, and from nature to grace,
is so interesting that we will give it in nearly his own
words :

“T attended the prayer meetings very regularly. Some
ave glory to God as if they felt it; and others with tear-
ul eyes groaned for redemption through the merits of
Christ. Many humbled themselves like the ancient Nin-
evites in sackcloth and ashes, For my part I felt convinced
of sin, of righteousness and of judgment. But my object
was still to be a Roman Catholic. I well remember the
Thursday evening before the quarterly meeting. To me it
was a terrible one. The people rejoiced and sang praises
to God; but my mind was much troubled on account of my
sins. My young friend, F. Smith, who sat on my left in
the meeting, arose and earnestly requested an interest in the
prayers of Christians. He had no sooner recovered his
seat, than the spirit of God knocked at the latched door of
my heart for admittance. Such a new and strange feeling,
I had never experienced inmylife * * * * Like Bel-
shazzar, I shook, and could not interpret this strange sensation.
Being afraid to find myself upon the floor, I grasped the
seat beneath me with both hands, and held on until the
spirit of God left me. All this time fears were entertained
lest some one would mistrust what were my troubles.

“The meeting being closed, I hastened home to take a
retrospect of what was done during that memorable even-
ing. While meditating upon my past life, my mind was
filled with anguish, and my eyes with tears. Not a soul
knew my feelings and prospects. That night can never be
forgotten. Friday morning dawned upon happy beings,
but not so upon me. My daily labors were commenced,
but my mind was not on my work. The day glided over
my head like a frightful dream, my mind became dark as
midnight, and hard like adamant. The evening shades
came on, fit emblems of my soul. Again, what was taught
me in childhood and youth came before me‘on the one
hand, and what I had heard, and felt, and seen that week,

7 ,
98 BLACK RIVER CONFERENCE MEAORTIAL.

on the other. I remembered hearing Presbyterians and
Methodists preach some of the same doctrines as are advo-
cated by Roman Catholic priests ; and why those Would not
save among protestants, as well as among them, was a pro-
found mystery to me. I longed to know the reason why
the same causes would not produce the same effects. Their
conduct was certainly that of pious people, and yet, accord-
ing to the books, (Romanist,) they were the children of
satan, lost without remetly, and in the broad road to
perdition.”

In this mighty struggle of mind he continued during the
remainder of the week, sometimes verging toward Deism
and Atheism, and at other times hoping against hope. On
Saturday, the quarterly meeting for the circuit was held,
presided over by Rev. A. J. Phelps. John was there, but
found no relief. At the prayer meeting in the evening,
his convictions were deepened and his purposes strengthened,
to seek the Lord. “On Sabbath morning, I resolved again,
live or die, prosperity or adversity, friends or foes, smiles
or frowns, heaven or hell, to use all the means within my
reach to obtain salvation. The love feast, the first I had
ever witnessed, commenced, and continued in the spirit.
Such praying and speaking, such singing and shouting,
loudly invited me to join the chorus of praise, but I could
not. My lips had not yet been touched with a live coal
from the altar of God, I needed an anointing from the spirit
of God to engage in such a holy work. What’ pen can de-
scribe my emotions and my prospects then! Angels might
reveal to your mind my anguish, but it is beyond my de-
scriptive powers. As light began to shine upon my mind,
I saw the more clearly my wretched condition. The bread
and water were passed while some gave glory to God, but
instructed as I had been I knew not what todo. Raising
the head I glanced over the congregation to see if any of
my Roman Catholic friends were present, who, like spies,
would be likely to circulate the story ; but observing none,
I ventured to partake of the bread and water; I felt sure of
JOHN B. COCAGNE. 99

losing the favor of friends and relations, and these were not
easily given up. During the love feast I partially arose
many times, to express my feelings and desires; but the
devil was yet hanging like a great weight to the skirts of my
coat, and would not let me speak. After a short intermis-
sion, Rev. A. J. Phelps preached to the edification of many,
though not tome. The last ray of hope dimly shown up-
on the horizon of my mind, like a light at night upon a
distant hill, declaring in a way not to be misunderstood, this
is your last offer of mercy—take and eat or you die.”

In this way did our worthy friend groan under the bur-
den of sin and guilt. He felt like a criminal bound with’
chains in a dreary dungeon, looking every moment for the
execution of the sentence of death. Becoming convinced
that works could not save him; that no supplications to the
virgin, or saints, or angels, could rescue him; that father,
mother, sisters, brothers, friends, must all be given up; that
Jesus is the only refuge for the sinner, he made up his mind
that live or die, he would venture his all on Christ at the
communion table. Sore was the conflict, severe was the
struggle, great was the sacrifice, but grace triumphed, and
in the act of partaking of the sacred symbols of Christ’s
broken body and shed blood, and while offering up in the
French language a short prayer to God, heaven-born peace
filled his heart, his tongue was loosened to shout aloud the
praises of God, and John lived in a new world. The New
Jerusalem had indeed descended from God out of heaven,
and he was happy, for he had the witness within, that God
had accepted him for the sake of Jesus.

Nor did the effects of his conversion to real Christianity
end with mere rapture or spiritual emotion. His life, his
deportment, as well as his moral nature were changed, so
that his parents and former associates were free to admit
that John was a different person from what he had been, al-
though they concluded the change had been wrought, not
by the spirit of goodness, but by the power of satan, through
100 BLACK RIVER CONFERENCE MEMORIAL.

the instrumentality of protestant heretics! His father, in-
deed, was so much offended when John first announced to
him what great things God had done for his soul, that he
sternly repelled him, with a weapon in his hand. THis son,
however, while retreating from the ire of his father, boldly
preached Christ to him, and affectionately invited him to
become a partaker of this common salvation.

Being repulsed by his father, he returned to Mr. Little,
his employer. Two hours had scarcely elapsed, however,
when his mother and brother came to take him home, de-
claring that he should remain with Mr. Little no longer.
The latter, however, very properly refused to relinquish his
claim upon his services, and his mother—kind and affection-
ate, but deceived and deluded—returned home with a heavy
heart, and thus was John left in the care of a kind, Christian
family, to the enjoyment of his religious privileges, The
glorious change, above described, occurred on the first Sab-
bath of December, 1839.

As is the case with every truly converted soul, Brother
Cocagne now felt it his duty to geclare to others what God
had done for his soul, both in private and in public. But
in attempting to discharge his duty in public, he was sorely
tempted and tried. His youth, his comparative ignorance,
his imperfect manner of expressing himself in the English
language, were suggested to his mind as so many reasons
why he should not speak in the’ public prayer-meeting.
Yielding temporarily to these suggestions, his mind became
cloudy, until he firmly resolved that he would, at all hazards,
be a witness for his Lord in every meeting and at every
fitting opportunity—a promise which he ever afterward
faithfully fulfilled.

His friends, however, that he had forsaken for Christ’s
sake were determined, if possible, to reclaim him from his
supposed heretical views and associations. To this end, in-
terviews between him and certain Roman priests were
planned—discussions with them were had for hours together
JOHN B, COCAGNE, 101

—mobs frequently threatened him, and the deluded victims
of a superstitious faith often gnashed upon him with their
teeth, hoping, either by persuasion, arguments, or by threats,
to reclaim him from his supposed errors—but all in vain !—
he knew in whom he had believed, and like a veteran sol-
dier of the cross, he turned aside the weapons of his enemies.

Shortly after his conversion, Brother Cocagne united with
the M. E. Church as a probationer; the New Testament be-
came the book of books to him—by day and by night, at
labor or at rest, his mind was dwelling upon the sublime
truths found in the inspired volume. Soon he felt that it
was his duty to call dying sinners to repentance. This im-
pression of duty was deep-seated in his soul—waking or
sleeping, his mind was absorbed in that deeply momentous
subject—like others who have been called to the holy min-
istry, he endeavored to stifle conviction and to plead sundry
excuses ; still the voice from heaven seemed to ery “ go
preach.” Being thus troubled by a sense of duty on the
one hand, and a desire to escape the responsibilities of the
ministerial office on the other, he often resolved to open his
mind to his pastor on the subject, but as often did his cour-
age fail him whenever the attempt was made. He, how-
ever, continued to labor with and for his employer, thus
fulfilling his obligation. But while learning his trade he
diligently employed his spare time in study and in attend-
ing class and other religious meetings, in and near Cape
Vincent.

The term of his apprenticeship having expired, he next
resolved to attend school and secure if possible. a proper
education. His father learning that he designed attending
a protestant school, became opposed to his design, and made’
him sundry offers to set him up in business, on the relin-
quishment of such design; but the young disciple had
made a solemn promise to his Heavenly Father, which
he did not feel at liberty to violate. He might have at-
tended a Roman Catholic seminary and been aided in the
102. BLACK RIVER CONFERENCE MEMORIAL.

work of preparation to become a catholic priest, an office
for which his mother from his infancy had designed him,
but to all these offers he conscientiously turned a deaf ear,
and made all possible preparation for pursuing his studies
at the Gouverneur Wesleyan Seminary.

We now begin to trace an interesting period in the his-
tory of the young. Cocagne. On the 23d of April, 1842,
with only fifteen dollars in his pocket, he bade his friends
farewell, designing to pursue a four years’ course at the
above named institution. Traveling on foot, two days
brought him to the village of Gouverneur, where all were
entire strangers to him, excepting the kind family of Rev.
R. Reynolds, with whom he took up his abode for the first
quarter. To defray his expenses for board and tuition,
he worked, when not at study, at his trade. Speaking of
his pursuit’ of knowledge under these difficulties, he says:
“My labors were truly great, but I had a mind to work.
My expenses for more than three years were over four
hundred dollars, but all was paid within that time. Now
and then the prospects for, work were dark, but in some un-
expected way garments were brought in to be made. Some
could only pay me by my taking anew wheelbarrow, another
a sink, another a French bedstead, and others maple sugar ;
but all these articles were turned on my board and kept me
at school. The vacations were spent at father’s house in
doing their winter’s sewing and in reaping the golden har-
vest. While at home many were the battles we had on
Romanism, and the offers made to send me to their sem-
inary.” All these and other offers, though received without
disdain, were rejected as being incompatible with his sense
of duty.

While attending school at Gouverneur, the society in that
place imposed on him the duties.of steward, exhorter, and
local preacher. Here he spent some of the happier days of
his life, and received many tokens of kindness from the
citizens of that place. He mentions particularily his obli-
JOHN B. COCAGNE. 108

gations to Mr. Myron Cushman, with whom he boarded for
nearly two years. At the close of his third year at Gouver-
neur, at the solicitation of the former principal, Rev. A. W.
Cununings, he resolved to attend the Fairfield Academy.

His pecuniary prospects were not very flattering, as he had.
but a dollar and twenty-five cents, with which to commence
the aeademic year. However, by close application to study
and to his trade, he did not fail in meeting his expenses.
Having succeeded thus far in acquiring an education, he now
determined to enter into business that he might gain more
experience, and secure some pecuniary means, before enter-
ing fully upon his ministerial duties ; but his pastor and his
presiding elder, the late Rev. A. D. Peck, advised him to
enter at once the traveling connection.

Being properly recommended by the quarterly conference,
he was—June, 1846,—received as a probationer by the Black
River Conference, and appointed to the East Canada Creek
Cireuit, in Herkimer County, New York, with Rev. Allen
Castle as his senior colleague. At the close of his first year
in conference, he was married by Rev. Benj. I. Diefendorf,
to Miss Pamelia J. Robinson, of Gouverneur, on the 25th
of June, 1847. At the conference this year he was ap-
pointed as junior preacher on Lee Circuit, with Rev. Anson
Fuller as his fellow laborer. At the following session of
the conference, having passed a creditable examination, he
was admitted into full connection and ordained deacon by
Bishop Janes, his ordination taking place July 9th. The
two following years were spent on what is called Three
Mile Bay Cireuit, where he enjoyed an éxtensive revival of
religion as the result of his labors, and where he received
more than fifty on probation. On the 30th day of June,
1850, having fully completed his four years preparation for
the full office of the ministry, he was solemnly set apart to the
office and work of an elder, by the venerable Bishop Waugh,
and received from him an appointment to Heuvelton and
Depeyster Circuit, where he labored efficiently, for one year.
104 BLACK RIVER CONFERENCE MEMORIAL.

The following year, he received an appointment to the
French mission, in the city of New York, where he labored
ardently for the conversion of his countrymen, for three
years. He preached to them in the French language, visited
from house to house, from garret to cellar, in places of re-
spectability and in places of filthiness, meeting with much
opposition and frequent threats from those for whose benefit
he was laboring ; relieving the wants of the sick and the desti-
tute—his. work was truly a missionary work, in the heart of
the great commercial metropolis of America. How much sue-
cess he had in this unpromising field of labor, eternity alone
will disclose. At the close of his third year on the French
mission, he was appointed to Harlem in May, 1854, where
he remained but one year, and was then transferred back
_ to his own conference—the Black River—and received an
appointment to Chateaugay. Here the writer became more
familiarly acquainted with Brother Cocagne and his worthy
companion, and, as his presiding elder, had the opportunity
‘to learn in what estimation he was held by the people of his
charge. He met with a warm and hearty reception when
first going on to the charge. -He endeared himself to the
people, and the people were endeared to him; but even
here, where there is a large catholic population, he met with
much opposition.~ The catholic priest had. warned his con-
gregation against the apostate and heretic, and ordered them,
if Brother Cocagne should go into any of their houses, to
“kick him out!” As the result of such pious counsels, his
life was often threatened, and on one occasion, the dupes of
the priest attempted to put ther threats into execution.
Some of them, one day, meeting a gentleman, riding ina
sulky, and supposing him to be the heretic minister, they
stopped him, knocked his horse down, dragged the supposed
subject of their spite from his carriage, and were about to
give him a martyr’s death, when one of their number discov-
ered to his dismay that it was not the minister but the
doctor they were handling so roughly! So great was the out-
JOHN B, COCAGNE. 105

rage upon the person of the unsuspecting physician, that the
perpetrators thereof were committed to the jail in Malone,
and fined seventy dollars each.

In consequence of the appointment of- Rev. Thomas Car-
ter, of the Detroit French mission, to a mission in South
America, Brother Cocagne—in January, 1856—was selected
as a proper person to supply the place thus left vacant. He
left his charge with great regret, as well on the part of the
people as himself, for he had endeared himself to his flock
while he had remained with them. A long journey in mid-
winter is not very pleasant, but obedient to the desires of
his superiors, he cheerfully left his pleasant home in Chat-
eaugay, and with ‘his wife and son went again among stran-
gers, as well as to an uninviting field of labor. In Detroit
his labors were very arduous. His time was mostly spent
in visiting and bestowing personal labor on the French pop-
ulation. Here he met with great opposition, as did his
predecessor before him, and to add to his discouragements,
but little fruit of his labor appeared. " Accordingly, i in Sep-
tember of that year, the Michigan Conference wisely re-
solved to discontinue the mission as a French mission, and
to connect it with the English work. Brother Cocagne,
being thns relieved from the French work, and preferring
his own conference to any other, he was at his own request
re-transferred to the Black River Conference.

It being near the middle of the conference year with us,
and having declined somewhat in health, Brother Cocagne
resolved to spend the time anterior to the ensuing session
of conference, in making a visit to his native place, in France.
He according shipped his household goods to Ogdensburg,
and brought his family among his friends. Before leaving
on his voyage, he learned that his goods, shipped as above,
together with his select and valuable library, were lost by
the burning of the boat, just as she was entering port. This
loss, however, great as it was, did not deter him from at-
tempting the execution of his plan of visiting his native
106 BLACK RIVER CONFERENCE MEMORIAL.

shores. Accordingly, he embarked on board the French
steamship “ Lyonnais,” and sailed from the harbor of New
York on the first day of November, 1856, bound for Havre,
France. On the night of the following day, (the 22nd), the
“Lyonnais” collided with a large ship, about sixty mites
east of Nantucket light-house. The steamer immediately
sprung a leak, and was with difficulty kept from sinking
during the night. Next day, it having become evident that

~ the vessel must go down, the small boats were launched, a
raft was constructed, and the passengers and crew abandoned
the wreck. Out of a large number of souls on board only
eighteen. of the number were rescued from a watery grave.
Six small boats loaded with passengers, together with the
raft, have never been heard from. Our brother was among
the missing ones, and in all probability found his grave in

_ocean’s bed; but at what time, or where in the wide ex-
panse of waters—except as before described—no one living
knows.*

Nor is it material, where, or how, or when, the good man
meets hhis fate—if sin is destroyed in the heart, the sting of
sin, which is death, is taken away ; and whether in the city
full, the barren waste, the boundless prairie, the mountain
summit, the cheerless dungeon, or in the ocean’s depths, the
Christian falls, from either place it is just as near to heaven
~—the only home of the pious. True, to surviving friends it
would be satisfactory to know where the bones of our kin-
dred are laid, but this satisfaction is but temporary, as our
bodies will soon mingle with the dust that shall cover them,
or be, like others, in a place unknown. It is more consoling
to the Christian heart to know that our deceased friends were
prepared to cross the river of death, ere they took their de-
parture—and on this point our brother, before his separation
from his beloved companion and his only child, gave unmis-

* His death is supposed to have occurred Nov. 2d, 1856, and.is so en-
tered in the conference minutes.
JOHN B. COCAGNE. 107

takable evidence of his preparation for death. His last
words to his weeping wife were: “Cheer up, my wife!—
give your fears to the winds, and trust in our Heavenly
Father. It is doubtful if we shall meet again, and dif-
ficult to,tell what may be the result of my visit to my native
country; but about this I do not inquire. God is greater
than our hearts and knoweth all things.” Being accompa-
nied to the boat by some friends in New York, a Brother
Foster congratulated him on selecting a vessel so strong, so
well-built, so well-manned, and where everything was in
such perfect order. Brother Cocagne replied that an old
rickety vessel might cross the ocean with as much safety, and
that there is no safety but in God. A sister, on bidding him
farewell, expressed her fears that he would never return.
To her he said: “Sister Raynor, if I never return, remem-
ber my home is above,” pointing his finger to the sky; and
on the morning he left home, he told his wife that he would
as soon his bones would be in the ocean as any where else, if
it was the will of God, and that he had no fear of death, let
him meet it where he might. The last text of scripture he
preached from was no doubt significant of his state of mind
at that time—2 Tim., i, 12: “For I know in whom I have
believed, and am persuaded that he is able to keep that
which I have committed unto him against that day.”

The character of Brother Cocagne may be summed up in
a few words. In stature our brother was below the medium
height, with an open, frank, animated countenance. He
was quick in his movements, rapid in his enunciation, and
evinced in a large degree the national vivacity of the French
people. His appearance was prepossessing, and in manner
and address he wasa gentleman. As a scholar, if not as
erudite and well versed in classical knowledge as many, he
nevertheless manifested that he had more than a common
school education. In the French and English languages he
was well versed, had a respectable knowledge of Latin, some
knowledge of Greek, and the reports of his examinations at
108 BLACK RIVER CONFERENCE MEMORIAL.

conferertce prove that in all the branches of the conference
course of study, both literary and theological, he had made
more than ordinary proficiency.

As a minister he was useful and acceptable to the people.
In his sermons there was a rich vein of original ,thought,
and much originial expression. He spoke the English lan-
guage not only correctly and grammatically, but fluently
and gracefully. His manner in the pulpit was animated,
and while he did not shun to declare the whole counsel of
God, he nevertheless loved occasionally to pay his respects
to Mother Rome, and to hold her up to the scorn and con-
tempt of his hearers. It was no doubt in part owing to his
frequent pungent thrusts at the errors of the Romish
church, that he awakened the ire of the priests and others ;
while the mere fact of his once having been a catholic, and
having become a protestant, was of itself sufficient to excite
hostility on the part of the bigoted and intolerant among
the papists. To his protestant hearers he was always accept-
able, and if not as successful on the two French missions,
where he spent. the greater part of the latter years of his
life, it was owing more to the nature and difficulties of the
work itself, than to his want of adaptation for that partic-
ular kind of work.

In reference to his piety there can be no doubt. His sor-
rowing companion who may be allowed to speak on this
point, says in a letter to the author:

“My husband was a living Christian, a good companion,
ever kind and affectionate, always cheerful and happy, a
good provider for his family and a loving father.”

Brother Cocagne left an only child, John H. B. Cocagne,
on whom may the mantle of his father fall!

_ In the conference of which he was a member and -in con-

nection with which he died, Brother Cocagne will long be
remembered for his virtues and excellency of Christian
character. His ministerial deportment was unexceptionable,
and when last called from among us to labor on a more
IRA H. CORBIN. ‘ 109

distant field, we parted with him with regret, while we
fondly hoped to enjoy the benefit of his services and the
pleasure of his society again; but his work was but short,
and if we see him again, it will be when the seas shall have
given up their dead that are in them, and the pure and
the holy shall come from the East and the West, and
the North and the South, from mountain top and ocean’s
depth, and sit down with Abraham, Isaac and Jacob in the
Kingdom of God.

CHAPTER VIII.
REV. IRA H. CORBIN.*

Ira H. Corsr was born in the town of Russia, Herkimer
County, New York, on the 1st day of September, 1812.
His parents were not wealthy, so far as it relates to earthly
treasures, but they possessed that treasure, the price of
which is above rubies, and is better far than gold or silver—
the love of God shed abroad in the heart by the Holy
Ghost given unto them, a circumstance which produced a
sanctifying effect on the minds of their children, and
especially on the mind of the youthful Ira, who, referring in
_ his journal to the unpretending piety of his parents, says:

“The little boys, as we were called, were the subjects of
special prayer, evening and morning at the family altar ;
and oh! how often did my heart swell within me and tears
course down my cheeks during these memorable periods of
devotion.”

When he was six years of age, his father removed his

*We tender our acknowledgements to Mrs. Jane P. Sayles, of

Bridgeport, N. Y., (late widow Corbin), for her promptness in furn-
ishing matters of information for this Memoir of her former husband.
110 BLACK RIVER CONFERENCE MEMORIAL.

residence to Jefferson County, and settled near the village
of Depauville. The County of Jefferson, and especially
that portion of it where Mr. Corbin located his family, was
at that period—1818—comparitively new and in a primeval ’
wilderness state, consequently religious and educational
privileges were not as great then as now; books were scarce,
and even had there been an abundance of them, the
pioneer settlers found so much to do in clearing up their
land and in seeuring a support for their families, as to leave
but little time either to themselves or children, for exten-
sive reading or study ; schools were few and far between,
and, as a matter of necessity almost, the mind of the child
was left untutored and untrained, the effect of which, in
nearly every case, is seen in mature life, and was no more
apparent in the case of our brother when he had entered
public life, than it was earnestly deplored by him.

But new, and in many respects uninviting, as was the .
region of country where our brother spent the years of his
boyhood, the small colony of four families, including that
of Mr. Corbin, could not long content themselves without
the means of grace, and especially the preaching of the
Word. The Methodist itinerant of those days, ever on the
watch for souls, penetrated the forests, and wherever a
hamlet was found, the glad tidings of salvation were brought
to the hut of the: early settler, and many a strong man
bowed himself with tears at the foot of the cross, and ac-
knowledged himself a disciple of Jesus Christ. At that
period there were but four cirenits embraced within the
present Black River Conference territorial limits, viz:
Herkimer, Sandy Creek, Black River and Watertown. On
the latter circuit John Dempster was stationed in the year
1818, and to him and his successors in the itinerant work is
the cause of Methodism largely indebted for its present suc-
cess and important position among the churches of this
part of our Lord’s vineyard.

By whose special instrumentality Brother Corbin was
IRA H. CORBIN. 111

made the subject of awakening and converting grace, we
are not informed, as his journal is silent on this point. At
the age of eighteen, however, he gave his youthful heart to
(rod, and received the witness of his adoption. This, he in-
forms us in his jotirnal, occured on the 1st day of October,
1830, At this period the number of charges within the
present limits of the conference had increased to twenty-
eight. A society or class had for some years existed at De-
pauville, and soon after young Ira’s conversion he united
with the same as a probationer. The next year, his brethren
discovering the elements of usefulness in him, and being
satistied with his Christian deportment, through the proper
authority gave him an exhorter’s license. He sustained the
humble, but honorable and useful relation of exhorter, for
the four following years, at the expiration of which time he
received by vote of the quarterly conference, from the
hand of Rev. John Dempster, a license to preach the gospel
+-which occurred in September, 1835. In the following
month he was united in matrimony to Miss Elvira Kean,
with whom he lived happily till death removed the wife
and mother to the land of spirits.

For three years, Brother Corbin served the church in the
capacity of alocal preacher, giving all the time he could
spare from his business to the work of calling sinners to
repentance. In 1839, he was employed by the then pre-
siding elder of Gouverneur District, to labor on Cape Vin-
cent Circuit, in connection with Rev. Wm. Tripp. At the
close of this year he was recommended by the quarterly
conference of Clayton as a proper person to receive
deacon’s orders, and also to be received on trial in the
traveling connection. Accordingly, at the next session of
the Black River Conference, in Pulaski, he was elected to
deacon’s orders, and ordained by Bishop Roberts. He was
also received on trial and appointed as junior preacher to
Williamstown Circuit, having Rev. John W. Jones for his
senior colleague. Shortly. after conference, the health of
112 BLACK RIVER CONFERENCE MEMORIAL.

Brother Jones having failed, Brother Corbin was left alone
to supply the appointments on that laborious charge, which
he did to the best of his ability, and to the satisfaction of
the people. -

While laboring thus in the vineyard of the Lord, he with
his parents were greatly afflicted by the death of his young-
est brother. Sympathizing with his bereaved father and
mother, and believing it to be his duty to be near them and
to administer to their wants, in their old age, he resolved for
the time being to leave the itinerant field and return to
secular employments. Hence, at the session of the confer-
ence held in Rome, 1840, Brother Corbin, at his own re-
quest, was discontinued. It is proper to observe here, that
this step was taken in opposition to the earnest pleadings of
his wife, she believing that it was his duty to remain in con-
nection with the conference. It was not long before he
became convinced that his wife’s views were correct, and
that the step he had taken was hasty and ill-advised. He' »
remarks: “I have only to regret that I did not heed her
advice. I soon saw my mistake, but it was too late to re-
call the act, or to retrace my steps.”

He continued in his local relation until 1848, eight pre-
cious years of his life having thus been partially lost to the
church. His mind, however, was ill at ease. A voice kept
calling to him day after day, and year after year: “Go
work in my vineyard!” His nature shrank from the task.
He dreaded the toils, the responsibilities, the trials and
sacrifices of an itimerant minister. Still duty called, still
conscience upbraided; the conflict was severe, but grace
triumphed over nature, and he fully resolved in the strength
of God, that cost what it might, he would spend his latest
breath in crying “Behold the Lamb!” He accordingly
offered his services to the church and was,employed by Rev.
Lewis Whitcomb, presiding elder of Watertown District, to
supply a vacancy on Natural Bridge Circuit. Having
faithfully and acceptably served this charge one year, he
IRA H. CORBIN. 113

was recommended by the quarterly conference for elder’s
orders, and also for admission on trial. He was accordingly
ordained elder by Rev. Bishop Hedding, at Fulton, was re-
ceived on trial again, and re-appointed to Natural Bridge.
At the next session of conference he was continued on
trial, after having passed a satisfactory examination in the
usual course of study, and, received his appointment to
Morristown. In relation to this appointment he remarks
in his journal: “God evidently had a hand in it, blessing
my labors abundantly, and making it the most successful
year of my ministry. Nearly three hundred (300) souls
were hopefully converted to God.” The following year
he was re-appointed to the same charge, arid his labors of
love, as it regards the spiritual and temporal well being of
the church in Morristown, will never be forgotten by the
brethren in that locality.

At the conference of 1852, held in the West Church,
Oswego, Brother Corbin received his appointment to
Bucksbridge Circuit, and the following year was returned
to the same charge. ‘The latter was a year of some spiritual
prosperity, but to him it was also a year of severe domestic
affliction. His beloved companion, who had borne with
him the trials of itinerancy, his adviser, his faithful bosom
friend, the mother of his children, bade adieu to the toils
of earth and ascended to her native heaven! As he plain-
tively remarks: “She was my all of earthly happiness,”
but cheerfully adds: “She died at her post saying to all
that stood by her dying couch, ‘Let me go! let me go!’
Triumphantly she passed away!” Her funeral sermon was
preached by Rev. Elisha Wheeler, from the text, “Let me
die the death of the righteous, and let my last end be like
his.” Only such as have been called to pass through the
same fiery ordeal, can fully appreciate the feelings of that
stricken heart, accustomed to look to a fond and loving
companion for advice and words of cheer, now looking, but
finding all a blank, a dismal vacancy, a dreary, barren waste.

8
Jl4 BLACK RIVER CONFERENCE MEMORIAL.

Having seen the remains of his beloved companion de-
posited in the grave to await the summons from on high
which will awaken the dust to vitality, and call forth the
dead to the enjoyment of a resurrection life, Brother Cor-
bin returned to his now desolate home, not to murmer at
the providence of God, but to engage with unabated zeal in
the work of the ministry. At the close of his second year
at Burksbridge, he was appointed to Canton station. Al
though Canton is the shire town of St. Lawrence County,
and contains an intelligent and wealthy population, and
although it had been blessed with the labors of such men as
John Seys, and Squire Chase, and James Erwin, and others,
Methodism had never obtained a strong foothold in the vil-
lage. This was partly owing to the pre-ocenpancy of the
ground by our Presbyterian brethren, but mostly to the
prevalence of Universalism in the village and surrounding
country. A Methodist chapel had been erected in a central
portion of the village for many years, but the interior ar-
rangement was such as to render it uninviting to any except
the members of the church. Hence, the congregation was
small, and Methodism was poorly represented so far as church
architecture or accommodation are concerned. Brother
Corbin, like others before him, was too much of a phi-
losopher not to know that the prosperity of the church in that
place depended in some measure upon the facilities afforded
for worship; and shortly after his appointment to Canton,
he, with the aid of one or two large hearted brethren began
to devise ways and means whereby a remedy might be
applied and a new church edifice erected. A subscription
was accordingly circulated, and the building was commenced,
and although the important object was not fully com-
pleted during his pastorate, yet under the supervision of
his successor, Rev. W. 8. Titus, a beautiful brick edifice
was dedicated to the worship of God, on the old site, the
sermon being preached by Bishop Baker, which event gave
a fresh impetus to the efforts of the society in behalf of the
IRA H. CORBIN. 115

spiritual well-being of sinners around them, and the result
is that the Methodist Church in Canton is now among the
most flourishing and prosperous within our bounds, having
enjoyed since the period of which we speak several gracious
revivals of religion, and secured not only the influence and
patronage, but the conversion of many among the leading
men of the place.

During Brother Corbin’s second year in Canton, he be-
came acquainted, providentially, with Mrs. Jane Peek, of
Fayetteville, Onondaga County, and after a short time they
resolved to travel life’s journey together; accordingly on
the 4th of December, 1855, they were united in matrimony
by Rev. I. S. Bingham. Speaking of this event his excel-
lent lady writes: ‘In the order of divine providence, he
was lent me to bless my previously widowed being but for
a short space of time. The 2d day of December he came
to my dwelling a total stranger; two days later we were
united in matrimony. On the 11th day of December in
the year following, after a severe and protracted illness of
nearly seven weeks, the Lord took him to his reward.
Thus in one short year were bestowed sacred, blissful mem-
ories, and anguish of spirit indescribable and indelible as
time.”

While Brother Corbin was in Canton, he enjoyed a re-
vival of religion each year of his pastorate. Under date of
January Ist, 1855, he writes: “The Lord is with us on this
station, and the truth that he has power to save has been
fully sustained recently, in the hopeful conversion of up-
wards of a score of souls, in answer to the prayers of his
people. Twenty-three havé been admitted on probation into
the church. The most of the membership on the station
are evidently growing in grace. Assuredly the Lord has
thus greatly prospered and eomforted his people, and to him
we will render praise and thanksgiving.” Again, on the 7th
of January, 1856, he informs his brethren, through the
Northern Christian Advocate, of the continuance of the
116 BLACK RIVER CONFERENCE MEMORIAL.

work of grace on his charge: “The Lord has greatly fa-
vored us on this station this year with showers of rich grace
in saving souls, and the work is yet going on. Upwards of,
thirty have united with us on probation, and there are many
who have not yet given in their names to the church, that
have given Christ their hearts.”

At the close of his constitutional term, he received his ap-
pointment to the Theresa charge, in Jefferson County.
During the first week of July, he entered fully upon his
labors. The society in that place had just erected a com-
fortable parsonage, which was as yet in a partially unfinished
state—the ground on which it stood was very rough and
uneven—but Brother Corbin, desirous of seeing things done
up right, put side and shoulder to the wheel, and not only
superintended the grading and other improvements, but la-
bored with his own hands, day after day, for the completion
of the work. To him labor was not degrading, neither did
he suppose that a refusal to assist in manual labor, where it
could be profitably rendered, would add aught to his minis-
terial dignity or well-earned reputation as a successful Meth-
odist preacher. But while exerting himself thus, he by no
means neglected the primary and more important duties of
a Christian pastor, nor did he allow the secular affairs of his
charge to interfere with or retard his own growth in grace.
He labored very efficiently in the pulpit, and gave universal
satisfaction to the large congregations that sat under his
ministry. On the first of September, he attended the Wa-
tertown district camp meeting, and preached with his usual
fervor and zeal. He seems greatly to have enjoyéd this
meeting, and soon after its close, he wrote the following:

“The camp meeting commencing September Ist, on this
district, has resulted in honor and triumph to the Lamb of God.
The weather was fine and the meeting was numerously at-
tended. About sixty tents were erected on the ground— °
the most of them at an early hour on the first day of the
meeting ; and the brethren, with becoming zeal and interest, |
entered {at once upon their work. Although the congrega-
IRA H. CORBIN. 117

tion was unusually large, order was preserved, and great in-
terest and attention prevailed throughout the assembly.
The preaching was pointed and well directed. A bow of
the divine presence overshadowed the encampment—that
Godly awe that dares not move prevaded the mass of mind
that was assembled. Such eloquence and power in prayer
I scarcely ever witnessed—clouds dispersed, shadows fled,
the Invisible appeared in sight, and God was seen by mortal
eye. Some were seeking for full redemption in Christ,
others for the blessing of pardon. It is thought that fifty
or more seekers found favor with God, and perhaps a larger
number, full salvation. The church evidently had more re-
ligion when the meeting closed than it had at its commence-
ment.

“Our brothers and sisters have pitched ‘their tents one
week’s march nearer home.’ Onur circuits and stations on
the district were generally represented with tents on the
ground. Itis confidently believed that much more fruit, as
the result of the meeting, is yet to be realized; throughout
the district the revival spirit is generally felt. Our beloved
superintendent (Rev. F. H. Stanton,) acquitted himself to
the entire satisfaction of all the preachers present. May he
live long to bless the church and the world!

“The citizens of this vicinity are entitled to much credit
for the high sense of propriety and good order that they ex-
hibit on such occasions, and also for the pains they took to
preserve good order at the meeting. The only exception
that we record is that a few reckless and abandoned individ-
uals disturbed our peace ty poate and huckstering in the
vicinity of the meeting. hat a shame that every religious
gathering must be cursed with this three-penny, miserly va-
grancy! But the scorn of public opinion is out on these
villains, and they will be routed.”

Although laboring with great ardor in the cause of Christ
at this time, his health was greatly impaired, and it was fre-
quently difficult for him to go through with the services of
the Sabbath. The last sermon he preached was on the
words: “The path of the just is as the shining light,” ete.
He made another attempt to preach ere the pall of death
was spread over him, but was obliged to desist and return
to his home. He went directly to bed, and remarked that
418 BLACK RIVER CONFERENCE MEMORIAL.

he had preached his last sermon. He was attacked with ty-
phoid fever, and for seven long weeks he suffered greatly
from pain, notwithstanding the most assiduous attention paid
to his every want by his affectionate companion and sympa-
thizing friends. Death at length released him from his toil
and sufferings on the 11th day of December, 1856, as before
stated.

Prior to his confinement to his bed, one of his brethren,
who attended his ministry—William Dresser—remarks :
“Although his health was poor, and the seeds of disease and
death were sown in his mortal frame, yet his mind was clear
as an angel’s, his hopes were high as heaven, his trust was
surely in God, and his sermons and exhortations were clear
and pointed and had the designed effect upon his hearer, and

.the church had high hopes of having much power during the
conference year.” As might be expected, from the nature
of his disease, his mind was frequently wandering and some-
times apparently distressed, but in his lucid moments every
cloud was gone, and his sky was bright and clear. He ex-
pressed the wish that he might live to labor in the vineyard
of the: Lord, but added: “The will of the Lord be done!”

During the last two weeks of his illness, his soul was full
of triumph, and often, in the watches of the night, his fam-
ily were awakened by his shouts of praise. He was visited,
a few hours before his final departure, by his brethren, Rev.
C. L Dunning and Rev. M. R. Pierce, and while they sung
and prayed with him, he shouted repeatedly with a loud
voice, the praise of God. Soon after, with an ejaculation
of “glory” on his dying lips, he triumphantly crossed the
narrow stream of death; while friends and kindred grasped
his hands, and would gladly have retained the spirit a little
longer, his Lord had need of him in a higher sphere, and
closing his eyes on earth, he opened them in heaven! His
remains were subsequently interred in the family burying
ground in Depauville, his former place of residence.

The character of our deceased brother may be inferred
WILLIAM H. BLANCHARD, 119

from the short and imperfect narrative thus given of his
life and labors. In person, he was tall and somewhat slimly
built, with dark hair and a piercing black eye. He was a
cheerful, sociable companion, kind and amiable ‘in his do-
mestic relations, active and laborious in his ministerial
work, a true friend of the church of his choice, a lover of
her doctrines and institutions, and in a single word, a bene-
factor of mankind. Brother Corbin laid no claim to exten-
sive mental culture. His mind, though active and vigorous,
and cast in no commun mould, had not received the polish
of a finished literary training, a want that he both felt and
deplored ; still, such was his acceptability and success as a
preacher, that he filled some important stations, and won
for himself, not only the esteem, but the love and affection
of his hearers, many of whom will remember with pleasure
and others with gratitude, the acquaintance formed with
him on earth, and which we trust will be renewed in
heaven !

CHAPTER Ix.
WILLIAM H. BLANCHARD.

Wiuturam H. Brancrarp was bornin the town of Schuyler,
Herkimer County, New York, in the year 1825. At the
age of eighteen he was convicted of sin, sought the pearl of
great price, and became the subject of converting grace.
He probably would have become a follower of Jesus Christ
at an earlier age, had it not been that being a close observer
of the conduct of men in general, and of professors of re-
ligion in particular, and witnessing for himself in many of
the latter, habitual derelictions from the path of upright-
ness, and a course of conduct altogether incompatible with
190 BLACK RIVER CONFERENCE MEMORIAL.

the claims of Christianity, he hesitated about making an
effort to secure personal salvation, reasoning himself into
the belief that he was already as good as were many others
who made greater pretentions to piety.

This course of reasoning was wrong, for although the
premise laid down might have been correct, the conclusion
that he drew from it, that he need not seek the Lord, was
certainly a fallacy, a fact that he subsequently proved for
himself, and frequently enforced upon the attention of
others. And yet by a similar course of reasoning do multi-
tudes procrastinate the duties of repentance, faith and good
works: “If others are sound, I will be; and if such an
one exhibits the spirit and temper of Christianity, I am just
as good a Christian as he is.” Now, while such excuses will
scarcely avail at the bar of God, and those that make them
will listen to the awful declaration: “Ye knew your
duty, but ye did it not!” Oh! what a load of remorse
will.weigh down those who, through carelessness or inconsis-
teney of conduct as professors of religion, have placed a
stumbling block in the way of others. How many, many
souls in the day of judgment will rise up and condemn the
professors of this generation, because of the evil example
set before the unconverted, and the unhallowed influence
flowing from such an example!

And yet young Blanchard could not stifle forever the call
of the spirit and the voice of conscience by looking at the
imperfections of others, but he resolved that when converted
he would avoid their foibles, a resolution good in itself and
which we believe he endeavored faithfully to carry out.

When and where he received license to preach we have
no knowledge. After his conversion, he became a student
in the Oneida Conference Seminary, at Cazenovia, and in
the year 1850, he joined the Black River Conference as a
probationer, having been recommended by the quarterly
conference of Frankfort Circuit, April 27th of the same
year; the “recommend” being signed by Benj. I. Diefen-
WILLIAM H, BLANCHARD. 121

dorf, president, and Peter Dedrick, secretary. His first
appointment by the bishop was Natural Bridge Circuit, in
connection with Thomas D. Sleeper as preacher in charge.
This latter gentleman, after having traveled a few years in
conference with more or less success, withdrew from the
church and joined the ministry of the Protestant Episcopal
Church. Whether he has succeeded better asa minister
with his surplice and bands we know not. If at the time
of his traveling with Brother Blanchard, he had inclinations
toward the Church he must have met with small encourage-
ment from his colleague in that direction.

‘We know not what success Brother Blanchard had on his
tirst field of labor, but at the next conference he passed a
very creditable examination in the different branches of
conference study, being pronounced by the committee
“good,” or “very good,” on nearly all.

His next appointment (1851) was Philadelphia Circuit,
where he remained one year as preacher in charge. At the
close of his second year he attended conference in Ogdens-
burg, was received into full connection, and ordained
deacon by Bishop Morris. He was appointed this year to
Parishville Circuit, in the Potsdam District, Rev. George
C. Woodruff being presiding elder. Brother Blanchard
had some success on this charge, and was returned to it the
second year. During both years on Parishville Circuit, al-
though his labors were arduous, he cheerfully performed them,
and gave very general satisfaction as a preacher of the
gospel. At the following conference held in Camden, May
31st, 1854, he was ordained elder, by Bishop Morris, hav-
ing passed through his four years’ course of study, credita-
bly to himself, and satisfactorily to the committee and the
conference. At this conference he was appointed to Ban-
gor Circuit, on the same district, the author being presiding
elder. Here our first intimate acquaintance with Brother
Blanchard commenced, and we found him what we had
previously heard him to be, a laborious, faithful Methodist
192 BLACK RIVER CONFERENCE MEMORIAL.

minister. Such was his success that the people generally de-
sired his return another year, and he was accordingly
returned.

During his second year at Bangor, his health became
seriously affected. Symptoms of pulmonary consumption
manifested themselves, and in expressing his feelings to his
presiding elder, in relation to the future, he stated that if
he had means with which to support himself and family, he
would at the next conference ask for a superannuated
relation, but as he had no means of support, he supposed he
must labor and suffer in the field until his Master called for
him. Here was a case appealing to the sympathy, not only of
presiding elder, but of the preachers and members who
knew him. But what could be done? The small pittance
doled out at the close of a superannuate’s year, he well
knew would be insufficient to meet the wants of his family,
and he came to the conclusion that he must labor if he died
in the attempt. Supposing that the southern part of the
conference might be more favorable to his health than the
extreme northern part, he desired his presiding elder to
secure for hini an appointment in the former, which at the
next conference was done, and he was stationed at Florence,
in Oneida County.

He went to his new field of labor with many doubts as to
his being able, for any great length of time, to endure the
toil and labor that would'be expected of him. He, however,
entered upon it with all the strength he had, and continued
during the summer and fall to fill the most of his appoint-
ments, until the middle of December, when he preached his
last sermon from 1 Peter, iv, 7: “The end of all things is
at hand, be ye therefore sober and watch unto prayer.”
Subsequently, his strength rapidly gave way, and he con-
tinued sinking until the 23d day of January, 1857, when
death relieved him from his physical pains and sufferings.
His funeral was attended on the 25th of January, the ser-
mon being preached by Rev. D. M. Rogers, at Florence,
WILLIAM H. BLANCHARD. 123

from Heb. xiii, 14: “For we have here no continuing city ;
but we seek one to come.” By the request of his friends,
his remains were conveyed for interment to Schuyler, his na-
tive town, where they peacefully rest, awaiting the summons
that shall call them to a nobler mansion above.

As in nearly all cases of pulmonary consumption, our
brother flattered himself that he would ultimately recover
his health ; hence, the text from which he preached his last
sermon, though prophetic of his own approaching dissolu-
tion, was not used by him with any such reference, but as a
general truth that he wished to impress on the minds of his
hearers, as well as his own. But though not expecting death
so soon, when it did come, it found him not unprepared to
meet it, but with calmness and serenity he yielded up his
spirit, with a blessed anticipation of entering the upper
sanctuary, and of being forever with the Lord. Thus died
William, H. Blanchard, in the 33d year of his age and eighth
of his ministry. In this connection, it may be proper to re-
mark that:the good people of Florence were remarkably kind
to our sick and dying brother, as also to his helpless family,
consisting of a wife and two small children. During his
gradual decline and sickness, every act of kindness and gen-
erosity was manifested by them to cheer the last days and
hours of the dying itinerant. The Lord will reward them,
for “he that giveth to one of my disciples a cup of cold
water shall in no wise lose his reward.”

We have thus sketched the life and labors of our departed
brother, as far and as fully as our limited means of informa-
tion allow. It remains for us to speak of him in his private
and public character. ;

Brother Blanchard was of medium size—light hair and
fair complexion, with blue eyes. He was quick and active
in his movements, and although at first sight he would not
prepossess any one in his favor, either as it regarded talent
or refinement, yet, as acquaintance ripened, the observer
would discover that there was no want of either—that he
194 BLACK RIVER CONFERENCE MEMORIAL.

had talent of a superior order, and that beneath the exterior
of the man was a hidden vein of refined sensibility, which,
when opportunity occurred for its development, shone
none the less brightly for having been partially kept from
view.

As ascholar, our departed brother was above mediocrity.
What his earlier advantages had been, or how long he re-
mained a student at Cazenovia, we are not able tu say; but
we know from the reports of the examining committees, dur-
ing his four years’ conference course of study, that he must
have applied himself diligently to reading, and we know,
also, from the few sermons we were permitted to hear him
preach, that his literary acquirements were of an order not
to be despised.

Preachers have their peculiarities, and the most prominent
one exhibited by Brother Blanchard was his frank and open
denunciation of evil, and of that which had the appearance
of evil, of sin, and what he thought to be sin, especially in
church members. Hence, in his sermons, exhortations and
in leading classes, he did not shun to speak his mind freely
on all points involving moral responsibility, even though by
doing so, he was so far obliged to particularize, as to identify
the individual, and to say, as Nathan did to David: “Thou
art the man.” Such frankness and openness of expression
frequently created him enemies, where otherwise firm friends
might have been secured. Neither did he seem to care
whether men were pleased or displeased, because of his re-
bukes and his open denunciation of sin. He acted on the
principle laid down by the poet:

“ Shall I, to soothe the unholy throng,
Soften thy truth or smooth my tongue,
To gain earth’s gilded toys,—or flee
The cross endured, my Lord, by thee?

‘““What then is he whose scorn I dread?
Whose wrath or hate makes me afraid ?
A man! an heir of death! aslave

To sin! a bubble on the wave.”
WILLIAM H. BLANCHARD. 125

True, he was sometimes liable to err in regard to what con-
stitutes moral wrong doing, as he seemed to adopt the prin-
ciple as correct, that what would be wrong in him asa Christ-
ian must be equally wrong in every supposable case. He thus
sometimes made his own views the standard of right and
wrong, while he honestly believed that such views were
founded on the precepts of the New Testament. Others,
however, might differ from him in regard to the moral qual-
ity of certain acts, esteeming certain things to be not only
allowable but commendable, which he esteemed repre-
hensible and wicked—as for instance: attending a state or
county agricultural fair he believed to be wicked and opposed
to the spirit of the gospel. Hence, he would not attend sucha
gathering himself, but would fearlessly and openly rebuke
those who did, whether minister or layman. Now, where
a question of morals like the above is unsettled, even though
he might be correct in his views, the application of any rule
coming in eOntact with the pre-conceived opinions and honest
judgment of others, would be sure to give offense, and the
more so, in proportian as the party adjudged of wrong-
doing was sincere in his own convictions of duty. We re-
member another case in point: At a quarterly meeting on
Brother Blanchard’s charge, the presiding elder, in conse-
quence of the badness of the roads, was detained from the
place of meeting a few minutes after the appointed hour.
In such cases, Brother B. showed no mercy ; being a punc-
tual man himself, he concluded all others should be equally
so. He accordingly took occasion, while announcing the
appointments for the Sabbath, to exhort the people against
tardiness, and not to follow the example of the elder in loiter-
ing by the way! The “elder,” who was aware of Brother
B.’s peculiarity, took the matter pleasantly, but a portion of
the congregation, who did not know him as well, thought
the pastor was to be blamed.

But if Brother Blanchard erred in going to one extreme,
and thereby gained enemies, is there not great danger of go-
196 BLACK RIVER CONFERENCE MEMORI/AL.

ing as far in the opposite direction for the sake of securing
friends? In the former case, our brother endeavored faith-
fully to carry out the scriptural injunction: “Thou shalt
not suffer sin upon thy neighbor, but shalt in any case rebuke
him.” In the latter, while the friendship of the world may
be retained or secured, it will be at the expense of the friend-
ship of God. Fortunate is he that avoids undue severity and
harshness on the one hand, and unbecoming looseness and
laxity on the other.

Asa preacher Brother Blanchard was more than ordinary.
Though frank, open, and somewhat inclined to the denun-
ciatory style, there was a vigor and freshness of thought,
and an originality of expression running through his dis-
courses, which, if not captivating, was at least interesting and
instructive. Not only was the matter of his sermons good
and generally sound, but his manner of delivering was
forcible and by no means repulsive, as some perhaps might
infer from what we have above said. If he gathered
no flowers wherewith to deck his sermons, he brought good
sound common sense to his aid, and backed up as he gen-
erally was by a “ Thus saith the Lord!” he was not only a
good, but a successful preacher. One important lesson he
had learned from observation, viz: He that sets himself
up as a public teacher must prove to his hearers that he is
himself taught, that he is not only versed in the subjects he
desires to present to their consideration, but that he can do it
without a violation of any rule of language as laid down in
the books, and endorsed by every refined mind and tolerably
well-educated person. Hence Brother Blanchard while in
style somewhat severe and harsh, did not add to that harsh-
ness by a total disregard of the rules of grammar as taught
by Lindley Murray and others. And the author takes this
opportunity of saying to his younger brethren in the min-
istry, and to all who are intending to enter the ministry,
whatever other branches of study you neglect as prepara-
tory to the same, do not neglect your grammar. Hearers in
>

CHARLES W. LEET. 127

general will pardon occasional errors in rhetoric and fre-
quent departures from the higher rules of composition and
oratory ; but they demand—they have a right to demand—
that the man who instructs their children from the pulpit
shall not overthrow all the efforts of the teacher in the
common school, by teaching them Sabbath, after Sabbath, in
the most forcible manner possible, how they may disregard
the plainest principles of common English and common
sense, and yet be well educated persons.

As a husband and a father, the sorrowing widow and
orphan children of Brother Blanchard can appreciate his
worth better than we can describe it. In both of these
relations he was what might be expected of the truly
Christian man, a devoted husband and an affectionate
parent. Asa neighbor he was obliging, as a man he was
prompt in the fulfillment of all his engagements, as a mem-
ber of the conference, though not extensively known, he
was respected and beloved. Hisstrong points as a minister
far outbalanced his weak ones. He was steadily and
devotedly pious, a man of much prayer and a man of one
work, Peace to his memory !

CHAPTER X.
REV. CHARLES W. LEET.*

Tue subject of this sketch was born in the town of Guil-
ford, county of New Haven, state of Connecticut, in the
the month of October, 1799. In the year 1808, his father
removed to the town of Verona, county of Oneida, New

* Miss Adeline Leet, of Verona, daughter of Rev. C. W. Leet, will
please accept our thanks for information in regard to her father’s
early life, and the eventful scenes attending his decease.
128 BLACK RIVER CONFERENCE MEMORIAL.

York, of which place he became a permanent resident.
Charles remained at home with his parents during: his child-
hood and youth, his early life being marked by few pecu-
liar incidents,—indeed by none save such as are common to
all boys of his age. He was favored in childhood and
youth with the advantages of a common school . education,
and as he grew older, he became a student in Fairfield
Seminary, where he appears to have improved his facilities
for acquiring knowledge to the best possible advantage, and
where he no doubt laid the foundation for a successful
career of usefulness in subsequent life.

While a young man, his lively social disposition and his
desire to contribute to the pleasure and amusement of his
associates won him many friends, especially among the
children, who were ever happy in his presence, and who, as
soon as they became acquainted with him, became greatly
attached to him. This faculty of pleasing children he re-
tained through life, and not only added to the happiness of
hundreds of little ones, who looked up to him with the
greatest confidence and tender regard, but proved a source
of unsullied joy to himself when in the maturity and vigor
of manhood, and when descending the declivity of life’s
rugged hill. /

Of his early religious training he gives the following
brief account: “From my father I never received any
religious instruction, he not being a professor of religion;
yet he was more careful of the morals of his children than
are many professors, and exercised a strict and in some in-
stances a severe discipline over them. My mother united
with the Presbyterian Church, in Guilford, of which the
Rev. Israel Brainard was pastor, when I was about five.
years of age, at which time, with the rest of the children, I
was baptized. I distinctly recollect the transaction and the
solemn impression made upon my mind thereby.”

In the year 1822, being then twenty-three years of age,
he was united in holy matrimony to Miss Adeline 8S. Loomis,
CHARLES W, LEET. 129

of Verona, with whom he lived in great harmony, and pur-
sued his business as a chair maker for a number of years in
Verona. For eight years after his marriage, although his
wife was a professor of religion, he remained a stranger ta
the saving grace of God. In the latter part of the year
1830, occurred his conversion. His wife being in a state of
feeble health, and failing gradually in physical strength,
begat in him serious thoughts as it regarded his own per-
sonal fitness for death. This seriousness deepened into
sorrowful conviction for sin, and as the malady of which
his dear companion was the subject, had a tendency to
depress her spirits, and to make her doubt her acceptance
with God, and to dim her prospects in regard to the fu-
ture, he very properly reasoned with himself, that if one so
pure and exemplary as she was had cause to doubt her fitness
for glory, how much greater must be his danger of coming
short of heaven, whose life was so far from being holy
and unblamable? Thus the spirit of God strove with him
from time to time, and thus the godly example of his pious
wife was a constant rebuke to him. At length he wisely
resolved to cease fighting against God, and to seek salvation
through the merits of the crucified: One day, while a
pious Presbyterian brother was praying with his wife, and
commending her to the God of all grace, the subject of this
Memoir ventured to join his supplications with those of his
wife and her friendly visitor, and soon he felt his burden
gone and his soul at peace. A great change had been pro-
duced in his feelings, but he did not immediately realize it
as a work of saving grace in the heart. That passage of
scripture at length came into his mind, where our Saviour
says: “The kingdom of heaven is like to a grain of mus-
tard seed, which is indeed the least of all seeds, but when it
is grown up it is the greatest among herbs.” In reflecting
upon this beautiful illustration of the progress of grace in
the heart of man, he soon gained the evidence that he was
accepted of God through the merits of Jesus Christ.
9
180 BLACK RIVER CONFERENCE MEMORIAL.

‘Soon -after his conversion, he united with the Methodist
Episcopal Church as an humble probationer, and in March
following, (1831,) such was the confidence of his pastor—
Rev. James Kelsey—and that of his brethren, in his “ gifts,
grace and usefulness,” that they gave him license to exhort,
which license was duly renewed at the quarterly meeting in
the following July—Rev. George Gary being the presiding
elder. He diligently improved his license to exhort, holding
meetings in different localities, and warning sinners‘ to flee
the wrath to come. His labors as an exhorter were duly
appreciated by his brethren, and in September, 1832, he re-
ceived from Brother Gary, by vote of the quarterly confer-
ence, a license to preach the gospel, which was duly renewed
in June of the following year.

Meanwhile, his beloved wife, who, under God, was the
means of his conversion, departed this life, and exchanged
her earthly tabernacle for “a house not, made with hands
eternal in the heavens.” Her death, instead of diminishing
his confidence in God as a kind father, only served to in-
crease his zeal and to quicken his pace in the divine life.
He resolved now, more than ever, to dedicate himself en-
tirely to the service of God, and to give himself wholly to
the work of the ministry. During a portion of the year, af-
ter having received license to preach, he labored on West-
moreland Circuit—a circuit, by the way, which has become
famous in the annals of Methodism in Central New York,
and to which frequent reference is made in this and the pre-
ceding volume. At the close of the conference year—1832-3
—Brother Leet, having fully made up his mind to obey
the call of God, and to become the servant of the church,
obtained a recommendation from the quarterly conference,
and in September, 1833, he became a probationer in the
Oneida Annual Conference, and received an appointment to
Steuben Circuit, with Rev. J. Pomeroy as his senior col-
league.

Believing that it is not good for man to be alone, and that
CHARLES W. LEET. 131

his usefulness would be impaired by remaining in a state of
widowhood, he, soon after conference, united himself in mar-
riage with Miss Sophronia Stone, of Vernon, who not only
become an affectionate companion, but a tender mother to
his orphaned children, and who, during the entire course of
his itinerant life, has shared with him the ups and downs,
the lights and shades, the joys and sorrows, incident to the
calling of a traveling Methodist preacher. Not that shadows
exceed the lights in the pilgrim’s way, or that the sorrows
over-balance the joys—far otherwise. In the life of every
Methodist minister, and of every Methodist minister’s wife,
there are some thorns, but there are many flowers, fragrant
and beautiful; there are some sacrifices to be made, but
there are some, too, which are avoided by the very fact of be-
coming identified with the itinerancy. We never yet could
sympathize with the sentiment sometimes advanced by
younger brethren in the ministry, that in becoming an itin-
erant, a mighty sacrifice has been made, and great pecuniary
losses have resulted as the effect of such a choice. In some
rare instances this may be true. We have in our mind
while we write, the case of a young man, (not the author,)
whose parents were wealthy, members of a popular church,
influential and proud, who, on learning that their son had
joined the despised Methodists, disowned and_ disinherited
him, and even forbade him ever to enter the parental man-
sion unless he would forsake the people of his choice; but
who, deaf to all threats, and regardless of the frowns of those
he loved best on earth, has been for fifty years and over an
able minister in the Methodist church. In this case, there
was an apparent sacrifice made—a sacrifice of ease, of wealth,
of parental friendship and local attachments, but no real sac-
rifice of honor, or influence, or the blessings of a quiet home
or happiness—not at all; what the young man lost in one
direction, he gained in atiothors and no doubt much more
abundantly. We never heard this young man speak of his
sacrifices, as though the church and world and Jesus Christ
182 BLACK RIVER CONFERENCE MEMORIAL.

were placed under everlasting obligations to him for what
he had done and suffered, but we have heard young men tell
how very much they had sacrificed for the sake of the gos-
pel, who, were the facts all known to and appreciated by
themselves, had more reason to thank God and his church
for raising them from a state of obscurity, and perhaps even
poverty, and giving them influence and standing in commun-
ity, and if not a large share of wealth, at least a competen-
cy, certainly much more than many others who, having been
born and reared in the same humble sphere with themselves,
have been able to secure after a life of unremitting hardship
and toil. :

To return from this digression, which we take the liberty
of saying was not suggested by any remark ever made by
him whose Memoir we now write, or by his respected sur-
viving friends, but solely from the reflections made on the
lights and shadows of the itinerancy, we proceed to state
that Brother Leet, having now fully entered upon the work
of a traveling preacher, directed all his energies, mental
and physical, toward one great object—the salvation of souls.
He labored successfully on Steuben Circuit, and even to
this day his praise is in all the churches of that region.
In 1834, he was continued on trial, and appointed to An-
twerp Circuit, which was then included in Potsdam ‘District,
Rev. John Dempster being the presiding elder. This was
a feeble circuit, having but eighty-two niembers and pro-
bationers ; and such as it was, so has it to some éxtent re-
mained, till within a few years past, not because the preach-
ers laboring there have been unfaithful, or the few mem-
bers been derelict, but on account of the former wide-spread, |
deep-rooted influence of Universalism and other antagonistic
principles to Methodism, the latter never has been able,
till lately, to secure that foothold that she has in most all
other portions of the conference. Brother Leet, however,
labored efficiently, had some revival influence, and made
returns of an increase, of twelve (12) to the following con-
CHARLES W. LEET. 183

ference, which, considering all the circumstances, was a
larger increase than might have been anticipated.*

At the conference of 1835, Brother Leet was received
into full connection and ordained deacon. He was appointed
to the charge of Gouverneur Circuit, with John Wallace as
junior preacher. This, at that period, was a large and im-
portant circuit. He and his colleague labored efficiently,
had revivals in different portions of the charge, and were
able to report at the next session of the conference a net
increase of thirty. In 1836, at the Black River Conference
just organized, he was appointed to the newly formed Can-
ton station. Here he acquitted himself to the satisfaction
of all-his hearers for about nine months, when he was
removed by the presiding elder, Rev. John Loveys, to the
charge of Potsdam station, left vacant by the appointment
of Rev. Jesse T. Peck as principal of Gouverneur Wesleyan
Seminary, which had recently been secured to the Metho-
dist Church by the joint action of the trustees and the
preachers on Potsdam District. In securing the above
transfer, Brother Leet had taken a deep interest, and it is
not too much to say, after the lapse of a quarter of a century
and over since the institution became denominationalized,
that the preachers then on the district acted with far-seeing
wisdom and forethought in providing for the literary wants
of the people in Northwestern New York. True, there were
already several flourishing academical institutions in the

*Since the above was penned, a great change has come over the
prospects of the Antwerp charge. Some years since, the Wesleyan
Seminary at Gouverneur was abandoned by the Black River Confer-
ence, and the “Liberal Institute’ at Antwerp, having been offered and
accepted by the Conference, a new era has dawned upon that place,
where the Conference now owns splendid academic buildings, with a
large and commodious church edifice, and better than all, a flourish-
ing society of fervent Christians, and from year to year an able evan-
gelical ministry. The literary institute is now known as “Ives Sem-
inary,” and is proving a blessing to the beautiful village where it is
located, and to all the surrounding region.

x
134 BLACK RIVER CONFERENCE MEMORIAL.

district. Ogdensburg, Potsdam, Canton, Malone and Fort
Covington, each had their academy, but all of these com-
bined did not and could not supply the wants of the Metho-
dist public. A’ denominational school was felt to be a
desideratum, and the seminary at Gouverneur being offered
without money or price, simply on the condition of being
sustained by the Methodist community was a gift—a godsend
—which could not be despised or rejected. The history of
the institution thus far, notwithstanding its reverses by fire
and otherwise, proves the wisdom of the step taken by the
preachers in 1837. From this seminary has been sent out
into the ministry and other public walks of usefulness, hun-
dreds of young men and women, who have done honor to
the institution which educated them, while the seminary
itself has been honored and blessed by the able men who
from time to time have had the supervision of the school, or
have filled the professor’s chair. Such men as Peck, Went-
worth, Knox, Banister, Armstrong, Bruce, and fliers, will
not soon be forgotten by the thousands who have been
fitted. through their instructions for the stern duties of life.

Brother Leet, having filled out the year at Potsdam, was
at the next session of the conference, in 1837, held at that
place, re-appointed to the same charge. He was also
ordained elder, by Bishop Hedding. He gave general satis-
faction to the people during the entire year, and would no
‘doubt have been re-appointed by the bishop for another
year, but for the disciplinary limitation. The following
year, 1838, he was stationed at Fulton, then and now one of
the most important stations in the conference. Here he
remained two years, when he was appointed to Weedsport,
another important station, where he also remained two
-years. In both of those places he proved himself to be a
workman who needeth not to be ashamed, and left a
hallowed impression on the minds of his hearers, that time
will not obliterate. In 1842, he was appointed to Little
Falls station, where he preached acceptably for two years,
Cae es

CHARLES W.LEET. “435

and where the hallowed influence of his name and influence
is still felt among the people.

In 1844, in consequence of ill health he was under the
necessity of taking a superannuated relation, hoping that a
_respite from labor would re-invigorate his system; but for
“five years in succession he was obliged to submit. to the
burdens of superannuation, with but little abatement of the
severity of the disease under which he was constantly
suffering. During this period of suspension from pastoral
labor, he preached as often as his strength would permit
and providanes opened the way.

In 1847, although superannuated, such was the confidence
reposed in his piety and judgment by the conferenée, that
he was elected one of the delegates to the general confer-
ence of 1848, which met at Pittsburgh, Penn. His col-
leagues on the delegation were Gary, Mattison, Stone and
Dempster, and he was appointed one of the committee on
the state of the church. Being in. poor health, he was un-
able to take a very prominent part in the proceedings of
that grave and venerable body of Christ’s ministers, but his
acts and votes on all questions were such as to secure the
approbation of his constituents. *

In 1848, his health being somewhat improved, he accepted
the agency of the Falley Seminary, in Fulton, Oswego
County, and was somewhat successful in securing funds forand
otherwise promoting the interests of that popular institution.
In 1849, his health was so much improved that he ventured
to join the effective ranks again, and was stationed in Belle-
ville, Jefferson County. Here he labored as best he could,
with enfeebled health and impaired strength, for one year,
at the close of which he thought he must again forsake the
regular work, but anxious if possible to remain upon. the
walls of Zion, he ventured to retain his effective rela:
tion and was appointed to the village of Adams. But
during the greater portion of the year he found himself
unable to supply the pulpit, and became convinced long
186 BLACK RIVER CONFERENCE MEMORIAL.

before the year had closed, that his strength was not ade-
quate to the duties of the pastorate. Accordingly, in 1851,
he again reluctantly received a superannuated relation, which
he retained until the close of life.

He retired to his home in Vernon, where he spent his
time as best he could in partially supplying the wants of, his
family, and occasionally preaching the gospel. After a
time, his health being somewhat improved, he received an
invitation from the society at Lairdsville to preach to them
as his strength would allow. As this had been one of his
favorite preaching places before joining conference, and as
he was greatly attached to the people, he cheerfully accept-
ed the invitation, and consented to preach to them one ser-
mon each Sabbath. At this place he continued to preach as
above stated, about two years and a half, and until four
weeks before his death. His shattered constitution was evi-
dently giving way before the march of disease, and the good
man’s work on earth was nearly at an end. The disease
with which he had been afflicted for so many years was the
asthma, in its worst form. For the last eight years of his
life he rarely went to bed, being under the necessity of seek-
ing’ repose sitting in his chair, in which position his nights
were usually spent, and in which he finally died.

His last extreme illness was brief, being confined to the
house only two weeks. His last week on earth was one of
great physical suffering and distress, so much so, that death
was earnestly desired by him as the deliverer from his pain,
and as the messenger of peace; and when the summons
came, he was fully prepared to meet it, trusting, with a
Christian’s trust and a Christian’s hope, in the merits of Je-
sus Christ. Rev. Mr. Pearne, who wrote a short obituary
soon after the death of Brother Leet, says: “His religious
trust was scriptural and sufficient. A long while dying, his
joys triumphed over all his pain. He was very happy! His
death was not only peaceful but triumphant—a beautiful
illustration of the power and glory of the grand foundation
‘CHARLES W. LEET. 137

of all genuine Christian experience—justification through
faith in the blood that pardons and saves!” The burden of his
parting messages to absent members of his family was:
“Have faith in God!” His peace was evidently wholly de-
rived from his reliance on the merits of J: egus Christ, there be-
ing no dependence placed upon any work or merit of his own ;
and in conversing with Brother Pearne, in relation to his
funeral sermon, he particularly desired that there should be
no word of eulogy for him—nothing said of any success that
had attended his labors in the ministry. He desired nothing
save to glorify God in his death, and exalt his Saviour with
his dying breath, and ery: “Behold the Lamb!” Thus
lived and thus died our beloved and venerated brother. His
decease occurred at his home in Vernon, on Sabbath morn-
ing, December 13, 1857.

In speaking of the characters of certain men, the biog-
rapher is frequently deterred from stating all he knows or
believes of what is derogatory and repulsive in his heroes.
Hence, whatever is virtuous and of good report is made the
subject of praise, while whatever savors of evil is carefully
hidden from the public view, and the “hero of the tale”
stands out something more than a man—a kind of demi-god,
to be admired and worshipped by the readers, while, were all
the facts in relation to public and private life fully and im-
partially related, there would be much to abhor and depre-
cate in the lives of those so highly extolled for their virtues
and their graces. Thank God! there is but little to tempt
the biographer of a Methodist preacher in this direction.
True, his heroes are not all gods, but men—“men of like
passions with other men,’—but a Methodist preacher, such
as he should be, and such as he generally is, is a person who
has “escaped the pollution of the world,” and if not what
may be denominated a great man, is at least a good man, one!
of whom the world is not worthy; and as greatness, gener-
ally, is more an accidental than a positive quality, and good-
ness is in no case accidental nor natural to man, so its
*

188 BLACK RIVER CONFERENCE MEMORIAL.

acquirement is more meritorious, or, if the reader prefer, more
praiseworthy, than the mere reputation of greatness. When,
therefore, we ascribe to man the quality of goodness of heart,
purity of motive, honesty of intention, benevolence of soul,
meekness of spirit, with an humble trust in God, we ascribe
to him more than can be acquired by accident, by education
or by natural talents—what only can be received asa gift of
God, through the operations of the Holy Spirit.

That Brother Leet was possessed of those latter qualities
to a greater or less degree of perfection, we think all who
were well acquainted with him will allow. As a preacher,
while he was not what the popular voice would pronounce
great or splendid, he was, nevertheless, far from being below
the average standard. His sermons were characterized by
good sense and sound theology—by variety, if not by orig-
inality. In his pulpit efforts he was zealous; in his style
vigorous ; his application close and heart-searching. He ev-
idently labored for the good of souls, and tried in every
possible way to win them to Christ; ,and his efforts in this
direction were not in vain, as many will witness at the last
day.

As a husband and father, he was all that could be desired,
making his home pleasant, and its inmates happy. Though
dead, he still lives in the affections of his bereaved widow
and surviving children, who bless the memory of one so dear.

Brother Leet was an active member of the conference,
usually taking a part in discussions on all important subjects.
He generally was placed on important committees, and his
views on controverted subjects deferred to by his brethren.
But he rests calmly and peacefully in death, and there let us
leave him, till we hail his sweet spirit in a brighter world!
SILAS C. KINNEY. 139

CHAPTER XI.
REV. SILAS C. KINNEY.

Brorurer Kinney was born in the town of Rodman, Jef-
ferson County, state of New York, October 23d, 1813. His
parents, Daniel and Rachael Kinney, were from Williams-
town, Mass. They moved to Rodman in the year 1806, and
were both of them Methodists of the olden stamp, zealous,
faithful and laborious in the cause of God. With them, re-
ligion was an every day work, and its duties demanded and
received daily attention, whether in the house or in the
field. As might be expected, the moral and religious influ-
ence brought to bear upon the junior members of the family
was of the most salutary and controlling character.

Silas was the youngest of seven children. His father
being a farmer, and needing all the help he could obtain
from his sons in the cultivation of the farm, Silas during
his ministry labored on the farm during the summer seasons,
and in winter attended the district school. Hence, until he
reached the age of manhood, he had merely the advantages
of a common school education, and was in no manner dis-
tinguished from the rest of his schoolmates for literary
acquirements or fondness for study. On the farm, however,
he was exceedingly industrious and energetic, doing with
his might what his hands found todo. At the age of
twenty-four he was married, May 1st, 1837, to Miss Zobeida
Boynton, of Rodman. She was then a member of the
Baptist Church, and an exemplary Christian lady. With
her he commenced business for himself on a farm in Rod-
man, and was industrious and successful in its prosecution.

From childhood he had been thoughtful and serious on
the subject of religion, and had more or less attended to
140 BLACK RIVER CONFERENCE MEMORIAL.

secret prayer, but until the time of his marriage, and indeed
_ for some years after, had made no profession of religion.
His beginning business on his own account, and the in-
creased care in providing for the mouths of a growing
family, seemed to engross his attention and render him less
thoughtful about the interests of his soul. In the spring of
1840, however, he became deeply awakened, and was sound-
ly converted to God. Rev. Alban M. Smith was at that
time stationed in Rodman, and was holding a series of meet-
ings in the old Rodman Church. One night, while the
meeting was in progress, Mr. Kinney entered the church.
The only indication that there was anything unusual on his
mind was the fact that he had come two miles on horse-
back, through the deep mud, to attend a prayer-meeting.
That evening when an opportunity was afforded of coming
to the altar for prayer, several of his friends and associates
availed themselves of the privilege. This produced a
wonderful effect upon his mind, and as he afterward told
his brother, he reasoned thus: “I have always been con-
vinced of the reality and necessity of experimental religion.
I have often been almost persuaded to-be a Christian,
but hitherto have vacillated and put it off till a more con-
venient season. Here are my old companions in sin, start-
ing in the way to heaven. When shall I have a more
favorable time? In God’s strength I’ll now seek the sal-
vation of my soul—I’ll go now to the altar !” and as he arose to
make known his purpose, and to request the prayers of the
pious, the Lord met him in a wonderful manner. The
change was as unexpected to him as to others. For the
first few days afterward, the language of his heart and
tongue was “ How good the Lord is!”

Although Brother Kinney began the life of a Christian
under strong mental excitement, and his conversion was
sudden, and somewhat out of the usual way in which the
repenting soul finds pardon and the weary spirit finds rest,
there can be no. doubt of his having been converted then and
SILAS C. KINNEY. 141

there. From that period onward, he never faltered in his
course; his face was continually turned toward “Zion, the
city of the Great King.” Powerful temptations he had, con-
stitutionally low spirited, at times very much depressed, yet
he never cast away his confidence in God, nor did he ever
lose the witness he received on the night of his conversion.

He returned from the house of God that night a new
man. He told his anxious, and now joyful wife, what
God had done for his soul, and immediately erected an
altar of worship in his family, and from that hour till the
close of life, his house was a house of prayer. Shortly after
his conversion, he with his wife joined the Methodist Church,
in Rodman, with which they remained identified until he
was called to the work of the ministry. At what particular
period subsequent to his conversion, he felt it his duty to
enter the ministry, we know not. It was not long, however,
before he manifested an ardent desire for the prosperity of
the cause of God, and was exercised with an earnest travail
of soul for his unconverted neighbors and friends. The
Rev. Enoch Barnes succeeded Brother Smith on Rodman
charge, and during the stay of the latter, Brother Kinney
received his first license to exhort. Naturally diffident and
distrustful of himself, he sought by much prayer and suppli-
cation, and with many tears, to know the will of God con-
cerning him. Sometimes he was greatly encouraged while
attempting to call sinners to repentance, and thought he saw
the, path of duty plain before him ; and at other times his
soul was cast down within him, and he was in great doubt
as to what God required him todo. But in the midst of
all his doubts and fears he maintained his Christian integrity,
was punctual in the use of all the means of grace, and exer-
cised his gifts publicly, as an exhorter, as duty indicated and
providence opened the way.

Shortly after receiving license to exhort, he removed
to the town of Dexter, in the same county, where he re-
mained until 1843, when he returned.to Rodman. At what
142 BLACK RIVER CONFERENCE MEMORIAL.

particular time and under whose administration he received
license as a local preacher, we have not been informed. In
the year 1848, he was received on trial in the Black River
Conference, having been recommended by the quarterly con-
ference of Rodman station, and was appointed to Copen-
hagen charge with Rev. Hiram Shepard as senior preacher,
and George C. Woodruff, presiding elder. The following
year, he was sent to Russell mission, in the Watertown
District, Rev. G. Baker, presiding elder. In 1850, he was
continued on trial, and returned to Russell mission. In
1851, having passed a satisfactory examination in the con-
ference course of study, he was admitted into full connection
with the conference, elected and ordained deacon by Bishop
Janes, at Oswego, and sent to New London, in the Rome
District, under the presiding eldership of Rev. Isaac L.
Hunt. In 1852, he was sent to the Ohio mission in the
same district, and in 1853 was ordained elder by Bishop
Simpson, at Watertown, and was returned to the field of
labor occupied by him the previous year. In 1854, he was
appointed to the Stratford mission, in the Rome District,
and the following year to Amboy Circuit, in the Camden
District, with Rev. George Sawyer as his presiding elder.

While at Amboy, our brother was called to pass through
the furnace of affliction. On the 24th of January, 1856, he
buried an infant daughter, and on the 20th of the following
month, his devoted and pious wife died of consumption,
leaving him lonely and stricken with grief, with the care of
three dangliters, Mary, Adelaide and Celestia. Adelaide, the .
second daughter, died two years subsequently to the death.
of her mother. The following is her obituary, as published
at the time: ;

“Adelaide E. Kinney, second daughter of Rev. Silas
Kinney, of Black River Conference, departed this life in:
hope of a blissful immortality, March 28th, 1858, at the
residence of her father, in Rodman, Jefferson County, New
York, in the 17th year of her age.

“She was converted at the age of thirteen, and soon after
SILAS C. KINNEY. 143

joined the M. E. Church, and shared with her parents in
the joys and sorrows of an itinerant life, until her mother
left for an eternal home in heaven, when her father’s health
became prostrated by disease, and he returned to Rodman,
his former place of residence, where they were kindly wel-
comed, Sister A. was a consistent Christian, possessed of
un amiable disposition and a clear and fruitful mind, in-
fluenced by the grace of God. She was strong in her attach-
ment to-and faithful in the use of all the means of grace.
She was well calculated to secure the affections of all. But
disease came in the form of quick consumption. Her friends
saw she rapidly declined, and told her she must die. Then
came the struggle, but it was short, and the victory secured
through the blood of the Lamb. She was very anxious to
see her friends, but said to her parents, “ you can tell them
T have gone to heaven,” and to her sister Mary, “I shall be
with mother before morning.” Sosoon the flower bloomed
to fade on earthly soil, but on that which is heavenly shall
bloom forever. May grace sustain the surviving relatives,
and prepare them to meet where death shall separate, no,
never. TH. Tixpen. *
Rodman, March 13, 1858.”

In 1856, Brother Kinney was sent to Oswego and Granby
Circuit. He had for his junior colleague, Rev., David B.
White, since become Major White, of the volunteer army of
the United States. In the fall of 1836, while laboring on
this charge and residing at Oswego Centre, his health failed
to such an extent that he was obliged to leave his field of
labor. Having again married, by choosing as his companion
Mrs. Mary E. Jackson, the widow of a deceased Methodist
minister, he with his family removed to Geneva, N. Y., and
placed himself under the care and treatment of a skilful
physician. His lungs were greatly affected, and his system
generally prostrated by disease, but with the judicious treat-
ment he received, his health during the winter improved to

*There is evidently an error in the dates in the above obituary.
The article is dated March 18th, some fifteen days before the day men-
tioned as the one on which she died, March 28th. Her uncle informs
us she died February 25th, 1858.
144 BLACK RIVER CONFERENCE MEMORIAL.

such an extent, that in the following spring he returned to
Rodman, where he purchased a small farm, intending to
support himself and family by the labor of his hands, as his
lungs were too much diseased to allow him to preach con-
stantly. Here his health might have continued to improve
had he labored moderately as his strength would allow, but
being unable to employ help, he over-tasked his physical
powers, and during the summer, it is said, he performed as
much labor as a perfectly healthy man erat to have done.

In 1857, he took a superannuated relation to the confer-
ence, and in the autumn of that year he was prostrated by
a severe attack of inflammation of the lungs. After some
weeks’ illness he partially recovered, but gave unmistakable
evidence that the fatal disease, consumption, which had hur-
ried his former wife into eternity, and which was also at
this time fastening its grasp more tightly upon his daughter
spoken of, could not be satiated without numbering the hus-
band and father among its victims. During the year 1857,
and until the fall of 1858, his health gradually declined,
although able to ride from place to place, and occasionally
preach to:the people. His last sermon was preached at
Barnes’ Corners, in the latter part of 1858, some four or five
months prior to his death. From about the first of January,
1859, he did not go much from home, and in February, he
was confined to his. bed, gradually sinking into the arms of
death, until the morning of the 27th of March, when he
passed peacefully away to his inheritance above. And thus
perished from the face of the earth another preacher of the
gospel, who gave, while living, the best evidence of true
piety, and who, when dying, gave undeniable proof of the
power of true religion to sustain the saint in the dying hour.
His last end was eminently peaceful, we might say triumph-
ant. During the weeks and months of his decline, he ex-
pressed the strongest confidence in God, and patiently waited
the approach of death.

Having thus briefly sketched his history, a few remarks,
SILAS C. KINNEY. 145

relating to his standing as a man, a Christian, and Christian
minister, will close this chapter.

As aman, Brother Kinney was beloved and respected by
all classes, out of the church as well as in. They all admitted
the goodness of his heart, and the honesty of his purpose.
He was industrious, frugal, punctual to his engagements,
honest in his business transactions, and so far as we know,
a man in whom all placed the utmost confidence. .

As a Christian, his brethren, who knew him well, can tes-
tify that if there ever was a mack, humble child of God,
Brother Kinney was worthy of the name. His piety was of
the unobtrusive kind, but of that description given by the
apostle in his chapter on love: “Charity envieth not, is
not puffed up, is not easily provoked, thinketh no evil.”
Such was the religion of our dear departed brother.

As a minister, he was useful—not brilliant, not eloquent,
not even what would be called popular, but still useful in
the place where God and the church placed him. Being a
man of sound judgment and rather prepossessing appearance,
he gained the good will of his hearers wherever he went,
and left them with a favorable impression of his character.

In conference, he scarcely ever took an active part in its
proceedings—he preferred to remain in the back-ground,
and let others do the work, which he thought they were
better fitted to do than himself. Hence, his modesty re-
strained his intercourse with his brethren,gwhich prevented
them from getting much acquainted with him. But he
sleeps with the dead, and awaits the sounding of that trump
that will call his body to the “ resurrection of the just.”

\

10
146 BLACK RIVER CONFERENCE MEMORIAL.

CHAPTER XII.
REV. JAMES R. NICHOLS.*

Tuis young and talented minister of the gospel, whose
career was, alas! too brief, was born near the city of Mon-
treal, Canada, on the 20th of March, 1836. Shortly after his
birth, his parents removed to the township of Sherbrooke,
in the same province, where they remained for about twelve
years, and where James was favored with all the advantages
of an education that the school of the place could give, and
his tender age allow. His father when he removed to
Sherbrooke was in possession of considerable property, but
by sickness and a sudden reverse of fortune, he lost his
earthly all, and the family, nine in number, who had never
known want, were reduced to comparative poverty. To
add totheir distress, the illness of the father became chronic,
so as to incapacitate him for labor, and render it impossible for
him to provide for his household. The affectionate wife and
mother, however, nerved herself for the task of providing for
her invalid husband and her seven children. James at this
period was.twelve, and the oldest of the children was a boy
two years older. To better their circumstances if possible, the
family removed from Sherbrooke to the town of Constable,
Franklin County; New York. Up to this period there had
been nothing to distinguish James from the other children,
excepting that he was usually grave and silent, and subject
to frequent seasons of melancholy ; but now that the entire
support of the family devolved upon the mother, he awoke
as from a dream, and exhibited such a degree of energy and
perseverance in helping his mother to secure a livelihood,

*We are indebted to Mrs. M. 8. Nichols, formerly of Potsdam,
relict of Rev. J. R. Nichols, for the most of the facts relating to her
lamented companion, contained in this Memoir.
 

REV. J.R.NICHOLS.
JAMES R. NICHOLS. 147

as was surprising to her and to others—the characteristics of
the man began to develope themselves in the child. He
armed himself at once with strength and courage for every
task and every emergency. He sought and found employ-
ment about a mile from home, and labored faithfully and
untiringly for many months, that he might furnish his
quota to the support of his disabled father and the younger
members of the family. His mother states that he often
came home after the toilsome labors of the day, to inquire
if she was in want of anything, or if there was anything he
could do for her. Frequently he worked so late that he
could not reach his home till the family had retired to rest
for the night. He would at such times simply tap at the
window, ask how they were, and retrace the steps of his
weary, lonely mile! thus proving himself, though young, a
faithful loving son and brother.

But while laboring thus how to earn his own bread and
to provide for others, he was not inattentive to the reading
of useful books. While other boys of his age were engaged
in play and youthful sports, he might have been frequently
seen during a respite from labor, studiously reading some
volume of history or other book, and as he was endowed
with a very retentive memory, and was a close observer of
men and things, he at this early age, and without the help
of teachers, acquired a large.amount of information that
proved useful to him in his riper years. Through the ex-
ertions of his mother, and by strict economy, he was enabled
to attend school the winter that he was fourteen years of
age. By working extra hours he earned money enough to
purchase text books, among which was the University. edi-
tion of Davies’ Algebra, the latter book being mastered
by him during that winter with very little assistance from
his teachers. As his circumstances would not allow the use
of a lamp or candle in the evening, he sat by the fire or in
the moonlight, and eagerly drank from the fountains of
knowledge. He has sometimes worked upon a problem
148 BLACK RIVER CONFERENCE MEMORIAL.

as long as he could see by moonlight, and on retiring to
bed and going to sleep, his mind would still attempt a solu-
tion, and sometimes successfully, when he would shout in
his still unbroken, but not silent slumber, “I have got it!
I have got it!” when he would usually awaken, spring from
his bed, strike a light, if the means were near, and write
the solution on his slate, lest it should be forgotten before
morning. :

We mention these facts to show that James was no ordi-
_ bary youth, and that notwithstanding all the embarrassments
arising from poverty, he had the elements of true great-
ness in him; and had he lived long enough, those elements
would have developed themselves in a career at once useful
and glorious. In the spring after he was sixteen his family
removed to Louisville, St. Lawrence County, New York.
Here he labored as he could find suitable employment dur-
ing the summer. The following autumn he attended a
select school in Massena village, but in order to do this, he
was obliged to walk four miles, nearly, morning and after-
noon: for he was still too poor to pay for his board, and
consequently had to board at home. But the travel he did
not mind, as he used to study all the way to and from the
school and the distance seemed short to him.

About this time he became interested in the subject of
religion ; he sought and found the Saviour, was baptized and
soon united with the Methodist Episcopal Church. Under
whose preaching, or by whose instrumentality he was
brought to the saving knowledge of the truth we are not
able to say. Rev. Justin T. Alden was at that period the
preacher on Massena charge, and Rev. Joseph DeLarme,
the preacher at Louisville. Whoever was the instrument,
a soul was happily converted to God, and James became in.
his moral nature a new creature.

‘ The following winter, while yet only in his seventeenth
year, he taught the district school at Massena Springs. He
had many scholars older than himself by four or five years,
JAMES R. NICHOLS. 149

but such was their confidence in his ability to instruct them,
that he succeeded well in his school, teaching the full term,
and coming off with honor. After the close of his school,
he went to labor on a farm at which he continued till the
following winter, when he again engaged in teaching a
school, in the town of Louisville. He intended from his
winter’s earnings to defray the expenses of a few terms at
the academy, but as his school closed, the wants of his
family were so pressing that he was obliged to use all his
wages with the exception of nine dollars, in relieving those
wants. This was a sad disappointment to him for a while,
and nearly crushed his ardor in the pursuit of knowledge ;
but he soon aroused himself and astonished his mother by
informing her that he was going to school at the Gouver-
neur Wesleyan Seminary. His mother said to him: “My
poor boy, you cannot go; you cannot live three months on
nine dollars, and you have no other means!” “ Well then,
mother,” he replied, “I must starve, for go to school I
must!” And go he did.

After arriving at Gouverneur and having made a purchase
of the necessary text books, he had but a few shillings left.
Nothing daunted, however, he procured a boarding place
and went through the spring term. During the six weeks
midsummer vacation he labored in the hay field, and in
this way earned money enough to pay his board bill and
had still a little left. He then rented a room and boarded
himself during the fall term, although he has been heard to
say since then, that he many times suffered from hunger
and was often weak and faint for want of.food. Here we
find, an instance of the pursuit of knowledge under diffi-
culties. Many would not be justifiable in pursuing such a
course, but in his case he saw no other way; an education
must be secured at any sacrifice; and nobly did he struggle
against his temporal embarrassments, and right well did he
succeed in overcoming them. At the close of the fall term
he engaged to teach a school about six miles from the sem-
150 BLACK RIVER CONFERENCE MEMORIAL.

inary. As he desired to keep up with his classes, he ém-
ployed his time when out of school, in pursuing his
academical studies, and on Saturday of each week returned
to Gouverneur and recited to Professor Roe. Thus he
struggled and labored, alternately teaching, studying, work-
ing at manual labor until 1856, when the quarterly confer-
ence of Gouverneur station gave him license to preach, and
also recommended him to the annual conference.

On the 28th of February, 1856, he was married to Miss
Melita Lemon, then a student at Gouverneur, a young lady
of great personal attractions and of superior endowments, and
withal devoutly pious, and a member of the Methodist
Episcopal Church, who still survives in feeble health, to
mourn the swift departance of her earthly hopes, and the
burial of her youthful joys. But she lives in expectation
of meeting the object of her early affections, where no sep-
aration by death will ensue.

Having received license to preach, and expecting to join
the traveling connection, new responsibilities now rested
upon him, and he began to feel their weight. When he
first went to Gouverneur, he had declined somewhat from
his first love. He consequently lost the evidence of his ac-
ceptance with God, but being brought in contact with pious
fellow students and Christian teachers, he soon found his
way back again to the foot of the cross, and evinced by a
consistent course of life the reality of the work within.

From the time he left his home to attend the seminary,
if not before, he had determined to acquire a collegiate
education, and just before he received his license to preach,
he had intended that very spring to enter college as a soph-
omore, but when the call came, “go preach my gospel,” he
obeyed, hoping however that providence ere long would
open the way by which his long desired wish might be
gratified; or, if not gratified, by personal attendance at col-
lege, he might at least’ after having finished his four years
theological course in conference, turn his attention more
JAMES R. NICHOLS. 151

particularly te the classics. Those who knew him well are
of the opinion that such was his strength of purpose and
power of mental effort, that he would have succeeded in
becoming a ripe scholar, even without the aid of the living
teacher, had not death intervened and called him to a con-
templation of new subjects for investigation in the regions
of light.

At the session of the conference of 1856, held in Syracuse,
Brother Nichols, with a large number of promising young
men, who are now able ministers of the gospel, was duly re-
ceived on trial. In the list of “ What preachers are admitted
on trial?” we notice the names of W. X. Ninde, S: Call,
D. B. White, H. M. Danforth, E. E. Kellogg, W. L. Tis-
dale, E. W. Pierce, G. M. Pierce, B. F. Wood, Samuel
Marsh, and other able and reputed brethren. It is also a
remarkable fact that three of those brethren, during the war
of the rebellion, were commissioned officers in the volunteer
army—not as chaplains, but as belligerants—B. F. Wood,
D. B. White, and Samuel Marsh. The two former, after
doing battle for their country at the seat of war, re-entered
the itinerant ranks; the latter, who was fatally wounded at
the battle before Richmond, on the 27th of June, 1862, and
in a few days died, deserves a tribute from our pen, and we
know of no more appropriate place for such than this con-
nection. .

Samuel Marsh was born in Hartland, Vermont, March 11,
1819. He early attended school, and while growing into
manhood, was a student in the military institution, known
as the Norwich University, in Vermont. On graduating,
he removed to Ohio, commenced the study of medicine, re-
turned to Vermont, attended several courses of medical
lectures in Vermont and Massachusetts, received his diploma,
married, and removed with his bride to Potsdam, N. Y.,
where he soon acquired an extensive practice as a physician,
and became quite popular, not only as a man of science, but
after his conversion, as a man of ardent piety, and of sterling
152 BLACK RIVER CONFERENCE MEMORIAL.

é

integrity. His conversion occurred in the fall of 1849,
while the writer was pastor of the church in Potsdam. His
agony of soul was intense, but when he believed in Jesus, so
great was the change that he shouted aloud the praises of
God. From that memorable evening, and especially that
memorable moment, when, with the arms of Rev. I. L. Hunt
(the presiding elder,) thrown around the sinner struggling
for spiritual birth, and the glory of the Lamb had descended,
has the religious life and conversation of Dr. Marsh been
without reproach. A few years after his conversion, he ac-
cepted license to preach, and having engaged as professor of
mathematics in the St. Lawrence Academy, at Potsdam, and
intending, when through teaching, to enter the regular itin-
erant work, he united, as before stated, with the Black Riv-
er Conference on trial, and received his appointment as
teacher, for several years, from the bishop. Not finding time,
however, to devote himself to the course of study prescribed
by the conference, and to prepare himself as he desired for
conference examination, he, after three years connection
with the conference, requested a discontinuance of his rela-
tion. Remaining four years in the academy, to the regret
of all the students and faculty, he resigned his position in
the school, while to the joy of many others, he resumed his
practice as a physician.

On the breaking out of the great rebellion in the spring
of 1861, Brother Marsh was chosen lieutenant-colonel of the
16th Regiment, N. Y. Volunteers. He went with his regiment
to the seat of war—had command of it at the battle of Bull
Run—the 16th regiment being the last to leave the field,
and then in the most orderly manner; he was also in the
second day’s battle before Richmond, where he received a
fatal wound in the neck by a minie rifle ball, while in com-
mand of the regiment, (the colonel having been previously
wounded,) and after seven days of intense suffering, breathed
his last at Harrison’s Landing, Virginia, on the 4th July,
1862. His remains were embalmed and sent home. They
JAMES R. NICHOLS. . 188

received a public funeral, and thousands wept because the
good physician, the accomplished teacher, the able preacher
of the gospel, the brave officer, and above all, the pious
Christian, was no more an inhabitant of earth. The writer
knew him well. He was all but idolized by his friends
and the community in general. His end was emphatically
peaceful ; he died a Christian soldier, and no doubt, while
we write, sings in the Christian’s heaven !

But to return to the sketch of Brother Nichols: When
received on trial, as before stated, he was appointed to Fow-
ler and Fine mission. Before receiving his appointment, he
wrote his wife as follows:

F “Syracusz, JUNE 23d, 1856.
My Dear Wire:

“T have been received, and if I can learn my appoint-
ment, shall start for home to-morrow morning, yet I may
not be there till next week.

“We are about to enter upon a new relation to the world.
Let us, my dear, give ourselves unreservedly to the Lord, and
enter with his blessing upon our duty, with increased and
heightened zeal.

God be with you,
J. R. Nicuots.”

The first year of his itinerant life was-one of sore trial
and discouragement to Brother Nichols and his companion.
He found some disaffection among the members; religion
was at a low ebb; his labors were arduous, some of his ap-
pointments being thirty miles from home; besides, his sup-
port was scanty—so scanty that in the fall, he was obliged
to resort to school teaching for a livelihood. This of course
added much to his labors; but he allowed nothing to inter-
fere with his appointments, no matter what the weather or
how deep the snow-drifts. Each Monday morning found
him from twelve to twenty-four miles from his school, but
he would start early, and generally arrived in season to open
his school at nine o’clock. If alittle late, his wife would open
it. Thus he spent the winter, and when his school was closed,
154. BLACK RIVER CONFERENCE MEMORIAL.

he entered more fully and heartily into the work of the min-
istry. A few souls were converted and reclaimed, a few
believers attained to a higher state of grace. Some warm
and lasting friendships were created, but not satisfied with
himself or his labors, he left the charge at the close of the
year, with the impression that the year had been an unpro-

ductive one.

At the next conference, he passed an honorable examina-
tion, and was appointed to West Vienna charge, in Oneida
County. After reaching his charge, he wrote his wife as
follows:

“Dear Lita:

“JT have arrived safe and sound in the land of ‘ orchards
and Dutchmen.’ The country is beautiful, and the people
are kind and sociable. I think you cannot but be pleased
with our charge here. * * * ‘Try, my dear, and com-
pose your mind, for although it is a great way to come, I
have no doubt but it will result in good to us and to others.

“Trusting this will find you in good health, I subscribe
myself,

Yours Truly,
J. RN.”

In a few days he wrote again:

“T can wait no longer without writing. I am so lone-
some in this land of strangers. * * I presume you
are sad and desponding, but you need not be so; and I do
not believe that if you were here, I should be in the least.

This rainy weather tends to produce a melancholy sensa-
tion, so near akin to home-sickness, that I can hardly repress
the impulse for rhyming. So here it goes :—

“Hills of my native north,
Must I bid now a long last adieu

To memories that come leaping forth
From a bosom that still dreams of you? ,

“ Ah, Lita: Would that passion and folly never sullied
the pure dreams of the soul in its meditative hours! Would
to God that sin did not come doubly armed to tear down
hope’s fairest, purest structures! But so it is! Ah! stern
reality, how different from our hopes art thou!

May God bless and keep you,

J. R. N.”
JAMES R. NICHOLS. 155

In the above lines he seems to have had a presentiment
that he never would visit his “loved native North” again.
True, a few days after the above was written, he went
North as far as Gouverneur after his wife; he spent but a
short time, however, and returned to his circuit. The year
passed away pleasantly and profitably to himself and the
people of his charge, so that at the close of the year the
quarterly conference by vote requested his.return. He was,
however, at the next session of the conference, appointed to
the South Mexico charge, in Oswego County, having pre-
viously passed an honorable examination and been reteived
into full connection and ordained deacon by Bishop Ames.

In South Mexico himself and wife found a very pleasant
home, and with a light heart he began the labors of the
year, attending to all the duties required of him as a Metho-
dist preacher. About the last of November he contracted
a severe cold which kept increasing in violence, until the
beginning of December, when it assumed the form of con-
gestion of the lungs.

On the 10th of December, he felt quite ill; a physician
was called in. Next morning found him more comfortable,
and able to converse freely, while his remarks would fre-
quently revert to the subject of death, as though he thought
it not improbable that he might soon be called away. He
remarked to his young companion, who for some months
had been in a feeble state of health: “If it were not for
leaving you, my dear, so unprovided for, the knowledge
that I must soon die would not affright me in the least ;
for,” said he, “if we are Christians, and prepared for
death as we ought ever to be, death for us will have no
sting ; it will be looked upon rather as the gate to endless
joy.” During the day his symptoms became more alarm-
ing. In the night his mind became wandering through the
influence of opiates administered by his physician. The
next morning his wife became alarmed about him, but his
physician thought he might recover. During the day, his
156 BLACK RIVER CONFERENCE MEMORIAL.

mind wandering, he was engaged in preaching and praying
much of the time, thus evincing the ruling passion strong
in death. He lingered along until the midnight hour, when
he quietly breathed his last. Thus died the young and prom-
ising J. R. Nichols, on the 12th day of December, 1859, in
the twenty-third year of his age and the third of his ciety.
Before his last illness, Brother Nichols had been exposed.
to the small pox, and it was generally believed in the com-
munity where he resided that his disease was of the same
character ; hence but few of the neighbors dare venture near
the house, and but few of the sisters who would have other-
wise gladly assisted the dying itinerant’s wife in her hour
of deepest sorrow, could not have this privilege because of
the excited state of public feeling on the subject of small
pox; hence too, there could be no public funeral, although
there had been no symptoms of the so much dreaded disease
in the case of Brother Nichols. A‘ hasty private funeral was
all the case was thought to admit of, and he was carried to
the grave in South Mexico bya few friends, while no
female eye, but the eye of the widow, penetrated the pre-
cincts of the grave, for the reason that no female but her-
self was there. We relate these facts as furnished us, not
by way of complaint, but to show how deeply distressed
and lonely the bereaved widow must have felt under the
circumstances, and also to draw a moral: That people
should not allow themselves to be frightened until there is
real cause for alarm. At the mention of small pox, we have
known churches closed, schools broken up, trade suspended,
roads barricaded, families forcibly separated, and the entire
community wearing the face of gloominess and affright, as
though the day of doom had arrived, while perhaps the
regalt would be not a single death, or at most one or two in
a population of thousands. Would that our people were
better educated in regard to the nature of disease, and above
all, the means of prevention; then the small pox, as any
other disease, would be treated according to its nature, and
JAMES R. NICHOLS. 157

the community be’ saved a great deal of unnecessary alarm
and agitation. The writer remembers an incident which
once occurred in his own history: At the close of a Sab-
bath’s service in Ogdensburg, and having returned to the
parsonage, he was called upon by a number of persons who
brought a young child to be baptized. They said the child
was sick and was going to die. The baptismal service was
read, and the child, which had been kept carefully covered
up until that time, was presented for baptism. The cover-
ing on the face was taken off, and lo! the child was all
broken out with the small pox! Did I throw it from me
with disgust and horror? Did I run for my life? No! I
as calmly and quietly as possible baptized the infant, and
after the company had left, compared notes with my wife,
went for the physician immediately, was vaccinated, together
with my wife and three children, and although for weeks
surrounded on all sides by cases of small pox, none of us
took it, and ever since then have been inclined to wonder at
the excitement produced by the mere mention of small pox,
without perhaps a single attempt at prevention.

On the Sabbath following the death and burial of Brother
Nichols, a funeral sermon was preached in the church at
South Mexico, by Rev. Nathaniel Salsbury—Text: 1 John,
iii. 2, “Beloved, now are we the sons of God,” &. This
was a favorite text with Brother Nichols, and no doubt
was truly applicable to the occasion. A plain marble slab
has since been erected over his grave by his bereaved and
sorrowing companion, who waits with anxiety to join her
“other self” where parting is unknown.

A few words must suttice to sum up the character and
virtues of this young minister of Jesus Christ :

1. He was energetic and persevering. A self-made man
in the true sense of those words. Poor, but studious, he rose
above the frowns or favors of fortune, and with unbend-
ing will raised himself to an honorable and useful position
in society.
158 BLACK RIVER CONFERENCE MEMORIAL.

2. He was deeply pious and thoroughly devoted to his
work. His letters breathe the spirit of piety, and she who
knew him best bears testimony to his fervent love to God
and man by which he was actuated.

3. He was an able minister, prompt, zealous, energetic,
studious; he promised great usefulness to the church, but
alas! the plant had just budded into blossoms when the
latter withered and died.

4. In the social relations of life his short career was
marked with all that is inviting and lovely as a son, a
brother, a husband. Those who have read these pages will
have noticed the depth of filial affection manifested by him
even before he was converted, and the now stricken heart
of the lonely widow is the tablet on which is written in in-
delible characters the conjugal affection he bore toward the
chosen partner of his life.

5. As a member of the conference Brother Nichols was
beloved and respected so far as he was known. The confer-
ence was large, consisting of over two hundred ministers,
Brother Nichols had been but a short ‘time among us, but
those who were favored with his acquaintance learned to
appreciate his talents and piety, and welcomed him as a fel-
low laborer in the gospel. We leave him now in expecta-
tion of meeting him again beyond the reach of care and
pain.
JOHN E. STODDARD. 159

CHAPTER XIII.
REV. JOHN E. STODDARD.*

Joun Epwiy Sropparp was born in the town of Brook-
field, Mass., March 5th, 1801. His parents were pious, and
when Edwin was five years old, they removed to the town of
Pinckney, Lewis County, N.Y. He remained with his par-
ents until he was twenty-three years of age, when he bade
them adieu and went to the village of Lafargeville, in Jef-
ferson County. His leaving home was a great trial to his
affectionate mother,.who had hoped always to retain him at
home as the support of her declining years. After leaving
Lafargeville he went to Tylersville, in the same county,
where he labored on the farm of Mr. Samuel Tyler for a
period of five years. While in the employ of the latter, he
became convinced of sin, and sought redemption through the
blood of Jesus. He did not seek in vain, but soon found
that the Lord is abundantly able to pardon. This important
event occurred in 1828.

The following year, he united with a small Methodist
class in the town of Champion, and soon he found that the
Lord had other work for him to do besides laboring as a
farmer. He felt it to be his duty to preach the gospel, but
unwilling to give up the prospect of settling down in life,
and securing a competency of this world’s goods, he hesi-
tated to give himself to the work of the ministry, but con-
sented to receive a license to exhort, which was signed by
Rev. J. H. Wallace, preacher in charge of Black River Cir-

*Much of the matter contained in this Memoir is from the pen of
Miss Arnilla L. Stoddard, daughter of the deceased. We have availed
ourselves largely of her own language, and hereby tender to her our.
acknowledgements for the filial manner in which she has responded to
the call to furnish information in regard to her father.
160 BLACK RIVER CONFERENCE ATEMORIAL.

cuit, and is dated March 24th, 1830. He sustained the rela-
tion of exhorter until June 9th, 1832, when he received
license to preach at the hand of Rev. Josiah Keyes, presid-
ing elder of the district. Before recéiving his license to
preach his mind become sorely perplexed in relation to his
duty. His daughter, Miss Arnilla Stoddard, writes as fol-
lows in relation to his trials on this point, and also of a won-
derful dream which he had, and which seemed to settle the
question in his mind:

“T have heard my father say that when he was young he
intended, if industry and economy would make a man rich,
he would be rich. After he experienced religion, and felt
it his duty to preach the gospel, he thought he could not
give up his plans for life and become a homeless wanderer
over the earth. He had collected together considerable
property, had purchased a farm, and being as he thought
wholly unqualitied, both as it respects talents and learning, for
the work of the ministry, he purposed in his heart to do all
that lay in his power to support that gospel, which he felt
he could not preach. But his plans were thwarted, and his
farm was gone, he hardly knew how, and the rest of his
property scattered to the four winds. Another trial was
that of leaving his mother who was in feeble health. He
was her eldest son, she loved him as only a fond mother
can love, an affection which he reciprocated with all his
heart. She expected to live with him in her declining
years, and it was a severe trial to her as well as to him,
that he should leave her. Thus his mind was perplexed,
and he was ina strait between two seemingly conflicting
duties.

“While his mind was thus exercised, in company with
Mr. (now Rev.) Hubert Graves, who was his class-mate, he
attended a quarterly meeting at Champion. On Saturday
evening, after an excellent prayer-meeting, he retired, pray-
ing that if it was his duty to preach, God would, in some
way, make it known to him. With this prayer, he fell
asleep, and had the following remarkable dream: He
dreamed he was taken sick, that his parents calléd the fam-
ily physician, who pronounced his case hopeless; he felt
himself growing weaker, and at last died. Weeping friends
stood around his corpse, and shrouded his body for the tomb.
JOHN E. STODDARD. 161

An angel came, and conveyed his spirit to the celestial
world. With one glance, he beheld all the beauty and gran-
deur of the promised land; saw glorified spirits bowin
before the throne, and paying homage to him who had loved
them, and marked them in his own blood. The angel then
accompanied him to the bottomless pit, and showed him the
misery and woe of those in the regions of despair, and bade
him listen to the wail of the lost spirits in their unutterable
torments, and then told him to go back to earth, and warn
sinners to shun that place of torment and endless death.
They then came back to earth, his spirit re-entered his body,
and he arose in the habiliments of the grave.”

Such was his dream, and such its influence on his mind,
that he dared not any longer disobey the call of heaven. He
informed his mother of his purpose, and received, as before
stated, his license to preach. In the following August, he
was employed by the Rev. Squire Chase, presiding elder
of Potsdam District, to supply Chateaugay Circuit, with
Rev. George C. Woodruff as preacher in charge. This cir-
cuit at that time embraced a large extent of territory, mostly
new and unbroken, and including within its bounds, not only
portions of Franklin and Clinton Counties, in New York,
but quite a portion of the townships and villages of Canada,
immediately north of the state line. The traveler had often
to find his way from place to place by marked trees; the
woods were infested with wild beasts, and frequently our
brother, while riding on horseback from Chateaugay Corners
to Ellenburgh, has heard the wolves howl on either side of
him, and sometimes so near him as to be able to discover
their lank forms, their fiery eye-balls, and their savage teeth,
as they snarled and growled at each other. Some of the
rivers and ereeks had to be forded, as there were few bridges
in certain parts of the circuit, or if found, were constructed
of poles and logs. On one occasion, while crossing a pole-
bridge during a freshet, Brother Stoddard met with quite an
adventure. On his way to an appointment in lower Canada,
he was obliged to cross what is known as Ellis’s Flat, which
is low and marshy and divided by a small creek running

awl
162 BLACK RIVER CONFERENCE MEMORIAL.

through it, that frequently, in case of heavy rain or sudden
thaw, overflows its banks. This creek was crossed by a pole-
bridge, which in ordinary times was considered safe. One
Friday morning, in the spring of the year, he left his usual
stopping place for an appointment, which he reached on
Saturday evening. It having rained continually the two
days he was on the road, he was thoroughly drenched. On
Monday he started to return; and when he reached the flat
before spoken of, he found it covered with water, but being
well mounted on a good horse, he resolved to push on
through the water, trusting in providence for deliverance.
Before he reached the bridge of poles he was obliged to get’
on his knees on the saddle, so deep was the water, and when’
he arrived at the bridge, he found that covered with water,
but otherwise it appeared in good condition. He passed on
until he reached the middle of the bridge, when he found
some of the poles afloat. Not knowing what to do, he
looked back, and found the poles which he had just crossed
were loosened and were also afloat. He could not retreat;
to go forward was equally perilous; upon either hand was
the roaring, foaming torrent, made still more turbulent and
dangerous by the loosened masses of ice which lodged below
the bridge. To go on seemed almost impossible, to stay
was death; so drawing up the rein of his faithful steed he
urged him along the dangerous pathway, the logs or poles
the meanwhile sinking beneath his horse’s feet or sliding
and rolling as he stepped upon them. When near the end
of the bridge, he found it entirely gone. The noble horse,
as if conscious of its responsibility, plunged fearlessly into
the roaring torrent.. In the leap, Brother Stoddard was
thrown far forward upon the neck of his horse, to which he
clung until the latter reached the shore with his precious
burthen. Emptying the water from his saddle bags, our
brother re-mounted, and proceeded on his way, thankful for
his deliverence from death. ,

Such were some of the incidents in the experience of itin-

ra
JOHN E,. STODDARD, 4 * 163

erant preachers within the present Black River Conference,
as late as 1833. Brother Stoddard’s success, however, in
winning souls to Christ was such as amply to repay him for
all such exposures to danger. At the close of his first year’s
itinerancy, he was again employed by the presiding elder,
and returned to the same charge, where he labored as
efficiently and acceptably as during the former year. He
also united himself in marriage during this year, with Miss
Edna Walsworth, of Westford, Chittenden County, Ver-
mont, who has cheerfully borne with him the toils of the
itinerancy, and still survives him in a state of widowhood.

The year 1834 was mostly spent by him in his old occu-
pation of farming, while he assisted Revs. C. L. Dunning
and B. F. Brown, preachers on Chateangay Circuit, in their
Sabbath appointments. In 1835, he was employed by Rev.
Silas Comfort, presiding elder, as an assistant to Rev. James
Erwin, on the same circuit. Thus for four consecutive years
he preached on the same circuit and to the same people, an
evidence that his labors were appreciated.

In the year 1836, having been recommended by the
quarterly conference of Chateaugay Circuit, he united with.
the Black River Conference on trial, was ordained deacon,
having preached four years as a local preacher, and was
appointed to HeuveltowCireutt, which at that period em-
braced Heuvelton, Depeyster, DeKalb and Hermon, together
with a portion of Lisbon. His old friend, Benjamin F.
Brown, was again his colleague as preacher in charge. In
1837, he was continued on trial, and sent to Bombay Circuit
as preacher in charge, with Rev. John Lowrey as junior
preacher. His colleague subsequently withdrew from the
conference and the church, during the Wesleyan secession of
1843, and became a preacher of that new denomination. At
the time of his connection with Bombay Circuit, he was a
pious, zealous young man, and through his labors and those
of Brother Stoddard, many precious souls were converted
during the year. In 1888, at the conference in Fulton.

4
164 BLACK RIVER CONFERENCE MEMORIAL.

having passed a creditable examination, Brother Stoddard
was received into full connection, and ordained elder. He
received his appointment to Louisville Circuit, with Rev.
Henry O. Tilden as junior colleague. There were on the
circuit eight Sabbath and three week day appointments, and
a number of extra protracted meetings were held with suc-
cess during the year. At one of these, held in Waddington,
more than a hundred professed religion, and over eighty
united with the Methodist Episcopal Church. In 1839, he
was appointed to Canton Circuit, which then embraced the
present South Canton, Bucksbridge and Madrid charges,
being assisted by Rev. Elijah Smead. It was a year of
great prosperity. The following year, he went to Heuvelton
and Depeyster Cirenit, where he had before labored, and was
equally successful and prosperous as a minister.

While traveling this circuit this latter year, an incident
occurred, which he afterward related as follows: During
the winter he was passing from Depeyster to Heuvelton
where he resided. . It was evening, there was no moon, but
the sky was cloudless and the stars shone with. brilliant
splendor, casting their glittering rays upon the pure, hard-
crusted snow. In going through a piece of woods, his horse,
a high spirited animal, became suddenly frightened at some-
thing, and as suddenly stopped. The driver could perceive
nothing ahead except what seemed to be a large stump.
Applying the whip he urged forward his horse, and with
difficulty -got him to within a few feet of the stump, when
either from behind or from the top of the stump, a large
animal jumped into the road in front of the horse, and trotted
leisurely along, stopping and looking back every few minutes.
Although the horse was unwilling to follow such a strange
leader, yet the driver knew that to turn round and retreat
would be disastrous, probably to both himself and beast.
He accordingly urged his horse forward faster and faster, ap-
plying the whip with vigor, and making all the noise he could
until he sensibly gained upon the unknown animal, which in
JOHN &£. STODDARD. 165

turn had evidently became frightened and increased its
speed until it came to a small hill, where it stopped, and
awaited the approach of the sleigh. As the latter came on
with increased velocity, the animal, thinking by this time
that “discretion is the better part of valor,” and that he or
she “that lives to fight, and runs away, may live to fight
another day,” and just as the horse reached him, leaped from
the road into the woods ; the horse, finding his enemy in the
rear instead of before him, became anxious, seemingly, to
leave that enemy as far and as fast behind as possible; the
driver coinciding in opinion with the horse, and with an on-
ward dash and long strides, the woods and the animal were
soon in the distance. Next day, Brother Stoddard, accom-
panied by some hunters, visited the scene of his exploit on
the previous evening. They examined the track of the
animal and pronounced it to be that of a panther of the
largest size. Shortly afterward, the animal was found and
killed by another hunting party. It is probable that on the
evening in question, had not Brother Stoddard appeared to
assume an offensive attitude, the panther would have attacked
him or his horse.

In 1841, Brother Stoddard did not attend the conference.
Being ill, and partially worn down with his incessant
labors, while the conference was in session he visited the
celebrated Massena Springs, where he spent two weeks to
the advantage of his health. He was appointed to Ham-
mond Circuit, with Wm. W. Wood as his colleague, but
who failing to go on the charge, Brother Stoddard had to
supply it alone. It was a year of excessive toil, but of
great prosperity. About eighty were added to the church,
and he formed two new societies, which have since become
regular Sabbath appointments. The following year he was
returned to Hammond, with Rev. Wm. Peck, (brother of
Doctors George and Jesse T. Peck,) as his colleague. This
year they held three protracted meetings, one at Hammond
Corners, where there were from thirty to forty conversions,

4
166 BLACK RIVER CONFERENCE MEMORIAL.

resulting in the formation of a new class of thirty-four
members. At the Oswegatehie chapel they had quite an
extensive revival, and although annoyed exceedingly by the
Adventists or Millerites, the meeting progressed gloriously,
and a large proportion of the people professed to have ob-
tained a good hope through faith. Nearly two hundred
joined the Methodist society on trial.

But in the midst of spiritual prosperity and rejoicing, his
health, in consequence of his continued and arduous labors,
nearly entirely failed him, so that he was obliged to desist
from preaching, excepting once on each Sabbath, and even
then his pulpit efforts were attended with much weakness
and pain. He and his family were also called to pass
through the fire of affliction by the loss of their youngest
child.

At the conference of 1843, he was obliged, in consequence
of feeble health and impaired strength, to take a superan-
nuated relation to that body, a relation that was not changed
until the Lord called him home. It was a sore trial to our
brother to be laid aside from the active duties of the min-
istry. His soul was in the work, but when it became evi-
dent that his strength would not allow of active labor, he
acquiesced in the will of God, and found comfort in the
reflection that it is possible to glorify God in suffering as well
as in doing. Being thus laid aside from pastoral work, and
being a poor man as it regards worldly gear, it became
necessary for him to employ his little remaining physical
strength in supporting his family. He therefore took a con-
tract for the purchase of a piece of land in Morristown,
which he afterward succeeded in paying for, and on which
he erected a small but comfortable house. To.stock his
small farm and procure food for his family, he had to sell
the greater part of his library, and thus the weary way-worn
pilgrim had to begin as it were, his life over, in providing for
his household.

Though laid aside from the pastorate he was by no means
JOHN E, STODDARD. 167

idle as a minister, so far as strength would allow. He oeca-
sionally preached and assisted the circuit ministers in their
labors, and attended funerals when called upon. As there
was no church edifice in Morristown village belonging to
the Methodists, he with other brethren became anxious to
have a house erected where they might worship God. They
made the attempt and succeeded, but shortly after it was com-
pleted, and during a protracted meeting which was being
held in it, it was consumed by fire. But the society, though
cast down by this calamity, were not discouraged. Headed
by their pastor, Rev. J. H. Corbin and Brother Stoddard,
they resolved to build again. The latter spent much of his
time in this enterprise. In soliciting donations and sub-
scriptions, he traveled extensively, even into Canada, for that
purpose. He collected money, employed workmen, and ex-
erted all his powers in the accomplishment of his object.
When the house was re-erected, and his anxiety removed,
such was the reaction on his system that he was prostrated
by a severe illness, which left him so feeble and emaciated
that he was unable to attend the services of the sanctuary
in the house he had done so much in erecting. This was a
sore trial to his patience, but still he calmly said, “ The will
of the Lord be done.”

Though prizing highly the public means of grace, for two
long years he was deprived the privilege of attending them.
At length, toward the close of the year 1860, his strength be-
gan to rally a little, and he became very anxious to attend a
love feast again with his brethren on earth. His wife think-
ing it was more than he could endure, endeavored to dis-
suade him from going to the quarterly meeting, but he re-
plied, that if he went not that time, he probably would not
be able to attend another on earth, for he felt that before
another quarter should pass he would be called home. He
accordingly went, and enjoyed the quarterly meeting as
those only can who have for so long a period been deprived
of the privilege of the sanctuary. On the 11th of January
168 BLACK RIVER CONFERENCE MEMORIAL.

following, at the dying request of a little boy, of whom he was
particularly fond, that his old friend should officiate at his
funeral, he preached a sermon on the occasion. His text
was Phillipians i, 21. “ For me to live is Christ, to die is
gain.” He preached an able and affecting discourse.

The effort made in preaching this, his last sermon, did not
appear to produce any immediate ill effect, but a week after-
ward he was unable to leave his house. A physician was
called, who pronounced his disease dropsy of the heart and
lungs. He experienced great difficulty in breathing, and was
prevented from reclining, except for a few moments at -a
time. Feeling that his end was drawing nigh, he sent for
his absent children,-and arranged his temporal affairs. As
friends and neighbors called in to see him, he had a word of
Christian counsel and advice for each one, en bade them an
affectionate and final farewell. As his younger sister stood
by his bedside, he said to her: “ Almira, I cannot talk much
with you now,—you and I have had our talks long ago ; but
what we cannot say, we will think all over.” After a severe
paroxysm of coughing, and while panting for breath, he
called the family together and taking the hand of each, he
laid his other hand on his breast, and said to them:

“ Here’s my heart, and here’s my hand,
To meet you in that heavenly land,
Where we shall part no more.”

“No more! no more forever! Oh cling to the Saviour;
don’t give up the Saviour !”

After resting a short time, he requested that dinner might
be prepared, that he might sit with the family once more
around the table. When dinner was ready, and the family and
a few friends were seated around the board, he looked calmly
upon the group before him, his eyes beaming with celestial
light, he reverently bowed his head and invoked the divine
blessing. He then requested the bread to be passed to each
one, and desired them to eat, taking a small piece himself.
He then took his cup, lodked at it a moment as if meditat-
JOHN E. STODDARD. 169

ing and praying, put it to his lips, sipped a little of the
contents, passed it to his wife, saying: “Drink, and pass
it around!” When all had partaken, he further remarked :
“We have had as near the sacrament as we could have. It
is the last time I shall sit with you at the table,” and so it
subsequently proved. On another occasion, he called his
family together, telling them he wanted to have a class-
meeting. He asked each a few questions in regard to their
state of mind, and exhorted them to fidelity; then turning
to his wife, he took her hands in his, and commended her
and her children to the care of her Almighty Friend. To
a clerical brother, who called to see him a short time before
he died, he said: “And so you came to see if the old man
had gone, did you? Well, I am here yet, but am all ready.”
To another he said: “Some call it the dark valley and
shadow of death, but I think they are mistaken.” Thus,
in pain and feebleness extreme, he lay from day to day, un-
til the 10th of February, when his pain all left him, and he
continued in a quiet, peaceful state, until the morning’ of
the 12th. On this morning, his daughter Arnilla, leaning

over him, said: “Good morning, father. How do you do
this morning?” Raising his head and gazing out of the
window, he replied: “It isa good morning forme my

child.” These were his last words. He was evidently
helding communion with the spirit world, and at nine
o’clock in the forenoon of February, 12th, 1861, he, without
a struggle or a sigh, breathed his life away; and thus died
another holy man, in the sixtieth year of his age, and
thirtieth of his ministry.

By his own request, his funeral sermon was preached by
Rev. Peleg Barker, the preacher on the charge, the services
being held in Edwardsville—a hamlet on Black Lake—a
few miles from Morristown village, where his remains lie
interred. A large concourse of people were present on the
occasion, who came to testify their respect for the deceased
minister.
170 BLACK RIVER CONFERENCE MEMORIAL.

Although Brother Stoddard had been in the ministry for
nearly thirty years, from a variety of circumstances he was
not extensively known in the conference, either by the
preachers or members. As we have seen, he was employed
some four years by the presiding elders to labor in an ex-
treme portion of the conference territory. During his nine
years of effective service, he labored seven years in St.
Lawrence County, and two years in Franklin County. A
number of times, we believe, he was not present at the seat
of conference, and when there, being of an extremely
modest and retiring disposition, there were comparatively few
who formed his acquaintance, and for eighteen years he was
on the superannuated list. It was the privilege of the author
to become personally acquainted with him, as we were class-
mates in conference, and what we say of him as a man and
asa minister, we say partly from our own knowledge, and
partly from the testimony of others.

Brother Stoddard was tall, with fair hair and a light blue
eyes. He was rather round shouldered, and had something
of a stooping gait. His appearance was not what would be
called attractive, and yet there was a pleasing, winning way
about his manner that did not fail to attract all who formed
his acquaintance. His literary attainments were quite
reputable, for although not an extensive reader, he had a
very retentive memory and never was obliged to commit to

_ Writing anything he did not wish to forget, as his memory
would always. retain what was once impressed thereon.
This happy faculty he retained in a remarkable degree to
the close of life, and by it he rendered himself exceedingly
useful and somewhat popular as a preacher. His labors as
a minister of the gospel were highly appreciated by the
people on the respective charges where he labored. Al-
though not trained in the schools of philosophy and science,
he was a successful minister—far more so than many who
glory in the honorary title of “Doctor;” for on nearly
every charge where he preached, he had the indispensible
HARVEY CHAPIN. 171

ministerial qualification of being able to win souls to Christ,
and the hundreds of conversions under his ministry abun-
dantly prove that God had really called him into the work.
He was the Lord’s workman, and one that need not to be
ashamed.

There could be no doubt of the sincere piety of Brother
Stoddard. He was a holy, upright Christian, both in the
church and in all the public and private walks of life. In
his family he manifested a steady consistent devotion. He
loved the family altar and family religion, and no matter
how urgent his business, or how feeble his health, family
prayer was constantly maintained, and the pure fire of
family devotion kept constantly burning. For two years
before his death, he was unable to kneel, and attended to
family prayer sitting in his chair, much of the time unable
to speak above a whisper. Asa husband and father, his
character was irreproachable. His family loved him with
a pure and fervent love, and. his memory is treasured up by
them asa legacy given them by heaven in return for the
gift taken from them.

CHAPTER XIV.
REV. HARVEY CHAPIN.*

Our venerable brother, the Rev. Harvey Chapin, was born
in Tyringham, Berkshire County, Mass., October 2d, 1787.
When he was nine years old, his father removed his family
to Paris, Oneida County, N. Y. The country being then
comparatively new, Harvey grew up to manhood amidst the

*The main facts as to the early life of Father Chapin were fur-
nished by his son, Rev. Almon Chapin, since deceased, and whose
Memoir appears in a subsequent page of this volume.
172. BLACK RIVER CONFERENCE MEMORIAL.

hardships and inconveniences of a newly settled region, and
with those educational advantages only aftonied by the com-
mon school.

At the age of eighteen, he became the subject of convert-
ing grace, and obtained a clear evidence of his acceptance
with God, which evidence he retained during his long and
useful life. Immediately upon his conversion, he identified
himself with the people called Methodists, at that time de-
spised and persecuted as a religious body of Christians. But
notwithstanding the opposition of an ungodly world, and
the mistaken zeal of professed Christians against the “new
sect everywhere spoken against,” young Harvey was willing
to bear his full share of the obloquy and reproach so freely
bestowed upon the Methodists, as a body of fanatics, her-
etics, and interlopers. He had found salvation through their
instrumentality and prayers, and in spite of opposition, he
said: “This people shall be my people, and their God my
God.”

The Methodists of this day can little realize what it cost
to be identified with that body, no longer than sixty years
ago. Not only were their names cast out, and all manner
of evil spoken falsely against them, but they were often dis-
turbed in their worship and assailed in their persons by the
unholy throng. True, these things occasionally transpire at
the present day, but the sentiment of the community frowns
down any continued attempt of the kind; but in those days,
the wicked were too often upheld in their deeds of evil by
public sentiment and denominational bigotry. While the
early Methodists were met for worship in their log houses,
the rabble would frequently gather around, and insultingly
ery: “Glory! Hallelujah!” and in every way strive to
annoy the worshipers and break up their meetings. On
one occasion, while Brother Chapin was engaged in earhest
prayer with others for the unconverted, attempts were made
by the wicked to cause him to desist. Failing in this, one
more bold and daring than the rest, with an oath, struck at
HARVEY CHAPIN. 173

his head with a loaded whip, which would have resulted in
a serious if not fatal injury, had not a friendly hand arrested
the blow. At another time, the rabble took the door from
its hinges, and while the praying ones were on their knees,
threw the door upon them. These are only specimens of
the attempts made to disturb and otherwise harm the self-
sacrificing band of zealous Christians.

When Harvey was twenty years of age, he was appointed
class-leader, thus showing the esteem and the confidence in
which he was held by his brethren. On the 19th of Febru-
ary, 1809, when he was a little more than twenty-one years
of age, he was united in marriage to Miss Dolly Campbell,
who was in all respects worthy of him, and who, during all
the future years of his earthly pilgrimage, cheerfully en-
couraged him in the path of duty, sharing in all his toils and
trials, rejoicing in all his triumphs and successes, and bearing
with him the burdens connected with the subsequent life of
labor in the vineyard of the Lord; and who, after an active
and laborious life of nearly fifty-three years, in which they
trod life’s highway together, still survives her companion,
and patiently and piously waits until her change shall come.

After having served the church two years as a class-leader,
he was, at the age of twenty-two, licensed as an exhorter,
which office he held for three years, when, at the oft-repeated
solicitations of his brethren, he consented to receive license
as a local preacher during the year 1812. In the year 1818,
he was ordained local deacon by Bishop Roberts, at the con-
ference held at Lansing, N. Y., and in 1826, he was ordained
as a local elder by Bishop Hedding, at Utica, N. Y. During
those years of his local ministry, lie was accustomed to preach
twice, and quite frequently three times, on the Sabbath.
Living on a large four weeks’ circuit, he was often called
upon to attend funerals in his own and adjoining towns, to
assist at quarterly meetings, grove meetings, camp meetings,
and in different ways to labor as a minister of Christ. These
various claims and duties necessarily called him from home
174 BLACK RIVER CONFERENCE MEMORIAL.

much of his time, and though seriously interfering with his
secular business, he probably never received to exceed fifty
dollars for his ministerial services, until regularly employed
onacireuit. Nearly one-third of his time on week days, to say
nothing of his Sunday labors, was thus for many years given
to the church without compensation. The sdcieties in those
days were generally composed of the poorer classes of peo-
ple, who were barely able to furnish to the cércudt preach-
ers enough to keep soul and body together, and keep their
families from starvation. While, therefore, Brother Cha-
pin gave so much of his time to the church without reward,
he had to labor the more diligently with his own hands to
supply his personal wants, the wants of his family and those
of his aged parents, and subsequently, the parents of his
wife, who spent their latter years in his family.

During many years of his local ministry, his house was
the place for the weekly prayer-meetings, and under his roof
many precious souls were, from time to time, converted to
God. This period of his life and labor was spent on old
‘Westmoreland Circuit, ia the Genesee Conference, and the
places of his most frequent labors were the towns of Paris,
Vernon and Augusta. At many of his preaching places, re-
vivals of religion occurred, and at one place, he was instru-
mental in forming the first class, which is now one of the
most prominent stations in the Oneida Conference.

In the year 1826-7, he was employed by the presiding
elder, on Steuben Circuit, in connection with Rev. Chand-
ley Lambert, where he labored with great acceptability and
usefulness. Being under the necessity of leaving his family
at their former home, he could only be with them from
Monday night till Saturday morning once in four weeks, and
frequently not as much as that. After his year of service
on that circuit, he continued to labor as a local preacher un-
til 1831, when he was again employed on Starkbridge sta-
tion, in the Oneida Conference, where he also labored effi-
ciently and acceptably.
HARVEV CHAPIN. 175

In the year 1832, he joined the Oneida Conference on
trial, and was appointed to Sanquoit station. In 1833, he
labored on. Herkimer Circuit; the following year, Her-
kimer village was made a station, and Brother Chapin was
appointed to it. In 1835, he removed to Sandy Creek Cir-
cuit, and took up his residence in Ellisburgh. In 1836, he
became a member of the Black River Conference, being re-
ceived into full connection at its first session in Watertown, —
and was appointed to the village of Adams, where he re-
mained one year. 1837-8, he labored at Pulaski; 1839-40,
at Jordan, and then went to Gouverneur, where he staid but
one year; then to Camden, where he remained the consti-
tutional term of two years; from thence to Vienna, where he
preached one year, and at the end of that year, being in
feeble health, he took a superannuated relation to the con-
ference, which relation he sustained until the close of his
long and useful life.

But though superannuated, he was not inactive in the
vineyard of his Master. After the death of the Rev. John
Loveys, at Rodman, in 1849, Brother Chapin was engaged
to supply the charge, which he did for nearly a year, and
labored as his strength would allow; and when free from
the cares and responsibilities of a charge, he was always will-
ing to expend his strength for the up-building of the church
of the living God.

In all his fields of labor, there were more or less converted
to God, and added to the church. While in Camden, the
great Wesleyan secession took place, and some twenty—
among them several prominent leading members of the so-
ciety in Camden—left the church, and many feared that the
vld church in that place would become extinct; but soon
after the secession occurred, peace being restored, a glorious
revival of religion took place, about eighty were added to
the Methodist Episcopal Church, and from that period until
the present, they have enjoyed constant prosperity as a
church.
176 BLACK RIVER CONFERENCE MEMORIAL.

Toward the close of the summer of 1861, Brother Chapin
was attacked with an affection of the lungs, which resulted
in the total consumption of one lobe of the lung. His al-
ready enfeebled health had still more declined during the
year, and when attacked by his last sickness, his formerly
strong constitution did not rally to its aid. For five weeks
he suffered severely in his physical system. So rapid

“and severe was the progress of his disease, that he was able
to converse but little, and it is probable that he was irrational
most of the time ; but during his lucid intervals, he expressed,
as best he could, his trust and confidence in God his Maker,
and in Christ his Saviour. On being reminded of his labors
and success in the ministry, he quickly disclaimed all credit
for, or merit in himself, saying that he was unworthy, and
if he had been of any use to the church, he was glad of it,
but still gave all the glory to Christ. It no doubt would
have been gratifying to all his friends who survive him, to have
had his dying counsels, and his testimony to the power of
grace in the last conflict. But God ordered otherwise. He
had so long borne testimony to the truth, as it is in Jesus,
that it needed no additional testimony to convince his friends
of his entire fitness for death, and his full preparation for
an inheritance among those who are sanctified. Neither do
his brethren in the ministry need such testimony to convince
them of Father Chapin’s readiness to die. Had he expressed
no word in his last sickness, such is their knowledge of the
man, that every lingering doubt is forbidden, as it regards
his acceptance with God.

And after all, is there not at times too much stress laid on
dying declarations? We know it is pleasant to have friends
die shouting and singing their way to heaven, and when
the lamp of life has gone out, to call to remembrance their
ecstasy and joy while “crossing the river.’ But can we
be always sure that in such moments of transport the brain
is uneffected by disease or medicine—that the mind is sutfi-
ciently clear to enable the dying one to see all that is before
HARVEY CHAPIN. Li

him? We know that God gives dying grace to his people,
that to some he vouchsafes holy triumph in the dying hour,
but we know also that from many a saint, whose death has
been precious in his sight, has he for wise reasons withheld
the spirit of rapture so far as regards the outward expression.
For our own part, we have long been convinced that the im-
portant thing is to live right before God, and he will take:
care that when we die no good thing will be withheld from
them that have walked uprightly.

But to return to the subject of our sketch: “Father”
Chapin, as for many years he had been called by his sons
and daughters in the gospel, after an illness of five weeks,
calmly fell asleep in Christ, on the 14th day of September,
1861, he being at the time nearly seventy-four years of age,
and in the forty-ninth year of his ministry. His funeral
sermon was preached at Washingtonville, by Rev. B. E.
Whipple, pastor of the church in that place, the text for the
occasion being those inspiring words of sacred writ, “or
our rock, is not as their rock, our enemies themselves being
judges.” On his tombstone, erected by his sons to the
memory of a revered father, there is inscribed the appro-
priate inscription :

“HE THAT GOETH FORTH AND WEEPETH; BEARING
PRECIOUS SEED, SHALL DOUBTLES8S COME AGAIN,
WITH REJOICING, BEARING HIS SHEAVES WITH
HOM.”

Having thus traced the history of our departed friend,
brother and father, from the cradle to the grave, what re-
mains to be said is in reference to him as a man and minister,
and in this respect, our task, though short, is not unwelcome.
Unlike the preacher who, on being called upon to preach a
funeral sermon, dreads making any allusion to the deceased,
because nothing good and much evil might be said of him;
far otherwise! Of Father Chapin, we know of much good,
and no evil that attached itself to his moral and ministerial life.

12
JTS BLACK RIVER CONFERENCE MEMORIAL.

Through « long series of years, by an undeviating course of
Christian fidelity, he always manifested the spirit and man-
ners of an humble follower of Jesus Christ. In his family
relations he was the affectionate husband and the kind and
indulgent father. Himself and beloved companion, who
shared with him for so many years the vicissitudes of life, were
patterns of meekness, gentleness and patience. “None
knew them but to love them,” and to the pious training of
their children is no doubt to be attributed the fact that
their three sons, Harvey, Ezra and Almon, have been called
to the ministry of the same gospel as preached by their now
departed father—the former, having been for some years
an influential member of the Black River Conference, and
filling some of its most important stations, but who on ac-
count of an affection of the throat was obliged to desist
from public speaking, and who has for some years been a
successful medical practitioner,* the other for many years
a member of the same conference, and the able chairman,
year after year, of the board of conference stewards, but
who has since deceased.

Asa preacher, Father Chapin was above mediocrity, his
talents being of a superior order. His sermons were*fraught
-with good sense, and always attended by the divine unction.
He was a diligent pastor, visiting his flock, hunting up the
wandering, cautioning the wayward, and encouraging the
faithful. As a member of the conference, his opinions were
always received with respect, and generally adopted. He
was a true and tried friend of the Methodist Episcopal
Church, loyal to her government, partial to her usages, and
ardently attached to her economy and discipline. He looked
with surprise on attempts at reform, so far as they related
to the organic law of the church, while at the same time he
was anxious that as a body of Christians, the church should

*Since writing the above, the Rev. Harvey E. Chapin, M. D., and the
Rev. Almon Chapin haye both deceased and joined their. revered
father in the spirit world.
3

rane
ea

the a

 

 

REV. L.WHITCOMB.

 

ay ’
LEWIS WAITTCOMB. 178

purify itself and stand aloof from all complicity with evil.
As he was loyal to the church of his choice,so was he
loyal to the civil government of the land. His soul ab-
horred treason in all its forms, whether manifested in overt
acts of rebellion, or by the more insiduous and not less
dangerous and dishonorable practice of sympathizing with
traitors. In a word, he was a good man, a faithful minister,
a successful preacher, a humble Christian, and what more
can be said of him ?

“Servant of God, well done;

Rest from thy lov’d employ,

The battle’s fought, the victory won,

Enter thy master’s joy!”

For a further and fuller account of this excellent Father

in Israel, the author begs leave to refer the reader to Chap-
ter LXI of this work.

CHAPTER XV.

REV. LEWIS WHITCOMB. *

Tus estimable man and godly minister was born in
Windsor, Vermont, on the 17th day of April, 1800. When
Lewis was two years of age, his father removed from the
east side of the Green Mountains, to the town of Granville,
Washington County, New York, near the Western boundary
of Vermont. From childhood he was of a serious turn of
mind; indeed, his constitutional peculiarities were such
that it is doubtful whether even in childhood he could be
otherwise than seriously disposed. Not that his seriousness

* Rev. Samuel Call will accept the author’s thanks for the infor-
mation collected and sent for this Memoir—also Rev. A. L. Smith.
1800 BLACK RIVER CONFERENCE MEMORIAL.

was the result of melancholy preying on his mind, or the
effect of gloomy foreboding thoughts ; far otherwise. Though
always serious, he was always cheerful; though seldom
known to laugh or engage in joking, he manifested generally
a peaceful, inquiring and inquisitive turn of mind. His
seeming taciturnity was more the result of studious thought-
fulness and reflection than anything else.

At the age of fifteen he became the subject of converting
grace. Although we have no recorded narrative of his
religious emotions or exercises, immediately before or after
that important event in his life’s history, we venture to say
that when Lewis Whitcomb became a Christian his conver-
sion was at once intelligent and real, he knew what he was
about and whereunto his profession of Christianity would
lead. Having thus given his heart to God in the spring-
time of life, he soon after united with the Congregationalist
Church, of which the justly celebrated Lemuel Haynes—
widely known as “Father Haynes’”—a colored man, was
then or subsequently the pastor; a man who, though his
skin was dark, had a heart that was purified and made
white in the blood of the Lamb. It was probably during
Brother Whitcomb’s connection with Father Haynes’ church
that the circumstance took place which gave rise to the
following anecdote. And here it might not be out of
place to remark, that the colored preacher was noted for his
anecdotes and witticisms. The one about to be related,
we heard stated by Rev. Elijah Plumb, D. D., of Potsdam,
who was well acquainted with Rev. Mr. Haynes, and who
much admired his piety and talent. When the news first
reached America, that the exile, Napoleon Bonaparte, was
dead, a feeling of relief was experienced in the hearts of
many, while others looked upon it as a very sad event ; for
Napoleon had his admirers and non-admirers on this side of
the Atlantic—those who thought him little less than angelic,
and those who believed him to be little better than ademon.
To neither of these classes did Father Haynes belong, still
LEWIS WHITCOME. 181

he believed him te be a proud, ambitious usurper and tyrant,
and whose death was a blessing rather than a serious loss to
the world. Otherwise thought one of Brother Haynes’ good
deacons, the latter believing Napoleon to be a great and
good man, and whose death ought to be noticed, and whose
memory ought to be respected by churches and ministers
generally. The deacon meeting the pastor one day soon
after the reception of the news, something like the follow-
ing conversation took place :

Deacon : “ Well, Mr. Haynes, don’t you intend to preach
a sermon on the occasion of the death of Bonaparte ?”

Haynes: “Why, no, deacon, I had not intended so to do.”

Deacon: “Well, I think such a melancholy event ought
to be improved upon by ministers.”

Haynes: “Do you really think so; and that it is my duty
to preach a funeral sermon on such an occasion ?”

Deacon: “ Yes, I think it is, Mr. Haynes.”

Haynes: “Well, I don’t know but you are right; and
that I had better preach a sermon as you suggest ; and even
now a very appropriate text occurs to me, which, if I preach
the sermon, will be the foundation for my remarks.”

Deacon, brightening up: “ Will you allow me to ask
what is the text suggested to your mind ?”

Haynes: “Certainly, deacon. You will find it in the
Ist chapter of the book of Job, latter clause of the 21st
verse.”

Deacon: “ How does it read, Mr. Haynes ?”

Haynes: “The Lord hath taken away; blessed be the
name of the Lord!”

The well: meaning deacon, guessing the opinion Mr.
Haynes had formed of the character of Napoleon I, wisely
concluded not to press the subject any farther, and to let
the pastor have his own way in the matter.

With the Congregational Church, Brother Whitcomb re-
mained a pious and exemplary member for a period of
twelve years. Little was known by him at this time of the
Isv. BLACK RIVER CONFERENCE MEMORIAL.

doctrines or usages of the Methodists. Methodism was
comparatively unknown in the neighborhood where he re-
sided. At length, in 1827, a camp meeting was held in
Stillwater, Saratoga County, New York, near the old battle
ground, which some of Brother Whitcomb’s neighbors
attended and several were converted. Three of these re-
turning home, commenced holding Methodist prayer-meet-
ings under the direction of John Potter, a brother-in-law of
Brother Whitcomb. In his 19th year Brother Whitcomb
was married to Miss Elmira Hills, and having a house that
would accommodate the neighbors better than some others,
it was arranged that prayer-meetings should be held in his
house. These meetings were a great novelty in all that region,
and excited a good deal of curiosity. Up to this time,
Brother Whitcomb had never heard a Methodist sermon, or
attended Methodist meeting, and like the most of his neigh-
bors, he was strongly prejudiced against these novelties in
doctrine and worship. Being a witness, however, to the
zeal and piety of the young converts, he began to reflect
whether after all they might not be correct, and he in an
error.

At that period the line of demarkation between Cal-
vinists and Arminians was more strongly drawn than at
the present day. The middle wall or partition had not been
taken down between the evangelical denominations. In-
deed, Methodist preachers were looked upon in many places
as interlopers, as intermeddlers with other men’s matters,
and especially with those of the staid New England clergy
of the “standing order.” Such things, however, have
happily passed away in most sections of our common
country, and Christians of different creeds have learned to
respect and love each other, and more so as they become
better acquainted with each other. And why should they
not cultivate such acquaintance? During the late rebel-
lion, and at an early stage of it, the Union forces lost many
men by being fired upon by their own comrades, who mis-
LEWIS WHITCOMB. [83

took them for rebels—a catastrophe that might have been
avoided had the different regiments been made acquainted
with each other. So in the church of Jesus Christ-—we need
not only to unite our strength against the common foe, but
we, in order to do it, need also to know each other.

To return from Die digression: Although Brother Whit-
comb had adopted the Calvinistic confession of faith as his
epitome of belief, yet, when he became acquainted with
the leading doctrines of Methodism, he began to doubt the
truth of the opposing Calvinian theories. He had frequent
and earnest conversations with his pastor, Mr. Haynes, on
the subject, and the more he thought and questioned for
light and instruction, the more firmly was he persuaded
that he could not subscribe to the doctrines of John Calvin.
To add to his disquietude of mind, his wife became deeply
convicted of sin at one of the prayer-meetings before al-
luded to, and she soon after found the pearl of great price,
in a love feast held in a wood house, at a quarterly meeting
in the town of Pawlet, Vermont. His wife’s happy con-
version to God caused him to become more interested in the
prayer-meetings held in his house, and lessened very ma-
terially his former prejudices against the Methodists, and as
a matter of coursé increased his doubts about the truth of
Calvinism.

Soon the Methodist circuit preachers were invited to visit
the neighborhood, and they came with their Bible and hymn
book and discipline in their pockets, while their saddle bags
were well filled with “ Fletcher’s Checks,” and other contro-
versial works. On carefully perusing these works and listen-
ing to the exposition of scripture by the preachers, he saw
that there existed a greater harmony between his own views
and the ones now taught, than he had: previously supposed.

In fact, he found himself a Methodist in belief almost be-
fore he was aware of it. Soon after, a class was formed in
the neighborhood, with Brother Potter, before alluded to, as
the leader. Brother Whitcomb, his wife, and a large num-
184 BLACK RIVER CONFERENCE MEMORIAL.

ber of the neighbors, joined the same. This occurred in
October, 1827.* The transfer of his church relations, and
especially the increased light he had received, was almost
equivalent to a new conversion—to a spiritual resurrection.
He now felt that he had something to do for the salvation
of others, and in February following his admission to the
church, he received license as an accredited exhorter, he
being then in the twenty-eighth year of his age.

But our good brother could not satisfy his mind, nor ease
his conscience, by giving an occasional public exhortation.
He felt a “woe is me if I preach not the gospel,” and that
it was his duty to give himself wholly to the work of
preaching Christ and him crucified, as the author of a free
and full salvation to fallen sinners everywhere. But he
hesitated, he paused to consider whether it were really the
voice of the spirit calling him to this work. He attempted
to excuse himself on the ground of his limited educational
attainments. His father, however, who had also been a
member of the Congregational Church, but had left it and cast
in his lot with the Methodists, being convinced that the
Lord of the harvests had a work for his son to do, en-
couraged the latter and assisted him in attending the Acad-
emy in Poultney, Vermont, for a, short time. Soon after
leaving Poultney, he was induced, at the solicitation of the
presiding elder, to supply for a few months a vacancy on
Luzerne Circuit, in the Troy Conference. His first experi-
ence as an itinerant preacher was ‘not very encouraging.

*It is stated by Rev. Benj. F. Brown; who was well acquainted
with Brother Whitcomb in early life, that before Brother W. was con-
verted, he was highly esteemed, but much more so after that event.
When, therefore, he left his old friends, the Congregationalists, they
felt they were losing a good and worthy member. At the meeting of
the church where he withdrew, one of the good sisters, it is said, giving
way to feelings of chagrin and disappointment, at the step he was
taking, arose and quoted the passage of scripture: ‘They went out
from us, because they were not of us; for if they had been of us they
would no doubt have continued with us: but they went out that
it might be made manifest that they were not all of us.”
LEWIS WHITCOMB. 185

Being peculiarly diffident and easily abashed, he was ever
ready to retire into himself, and sink out of sight of others
whenever anything like compliment was tendered to him.
His natural or rather constitutional timidity, of which no
one was more aware than himself, was a source of great trial
to him all through life. On going to his field of labor, and
reaching the place where he was to hold meeting that even-
ing, he called at the house of a brother and modestly intro-
duced himself to them as the man who was sent to supply
the vacancy on the circuit. The good brother not noticing
his embarrassment, but anxious to secure a congregation for
the stranger, quickly turned to his little boy, and said:
‘Run, son, quick, to the school house, and tell them the
priest has come, and there will be preaehing to night!” To
be called a priest was a little more than Brother Whitcomb
had expected, and well nigh unmanned him.

His circuit was large and the people generally poor ; he,
however, labored hard for their spiritual benefit and filled
out the remainder of the year with great acceptability to the
people. He toiled hard for some six months, and all he
received for his services during that time was less than ten
dollars! Probably, however, if there was any fault attribu-
table to either party, for the small pittance thus doled out,
Brother W. might be entitled to a share of the blame, as -
his diffidence would not allow him to make known his
wants, however urgent and pressing they might be.

At the close of his six months’ labor on Luzerne Circuit
began a mighty inward struggle in relation to his duty, and
the course he should in future pursue. He heard the voice
of God calling upon him to preach the gospel, and yet to
him it appeared an impossibility—that he could not preach
—that he had neither talent for, nor adaptation to the
work. He was urged by his brothers, who knew him best,
to give himself wholly to the work and to join the confer-
ence, but it occurred to him again, that his own inward con-
vietions of duty might be merely the result of the expressed
186 BLACK RIVER CONFERENCE MEMORIAL,

opinions and exhortations of his too partial brothers, who
took frequent opportunities to remind him of what they be-
lieved to be hisduty. Finding little to comfort him among
his friends and acquaintances, he resolved to leave the home
of his childhood and youth, and go among comparative
strangers, where he hoped to find relief from his painful
convictions. He stated to his wife about this time, that if
he could only get away from Brother Stratton—J. B. Strat-
ton, the presiding elder—and Brother Brayton, the cireuit
preacher, and Brother Potter, his brother-in-law, he should
feel more easy in his mind.

Accordingly, he entered into business relations with an
uncle in Jefferson County, New York, and in the spring of
1827, removed to the neighborhood of Watertown. As it
was with the prophet Jonah, attempting to flee from the
presence of the Lord, so was it with Lewis Whitcomb; he
found the same spirit, the same convictions of duty, in Jeff-
erson as he had in Washington County. The expedient
resorted to to hush the voice of conscience, did not succeed,
for by day and by night he still felt the force of those
hitherto ominous words: “Woe is me if I preach not the
gospel.” He attempted again to excuse himself on the
ground of his business relations and the responsibilities from
which he could not free himself, and while hanging to this
last prop, lo! reverses came, his uncle- failed in business,
and with his own property, was swept away all the hard
earnings and precious savings of his nephew. By this fail-
ure, Brother Whitcomb lost everything he had, while it
opened the way for his release from his former engagements,
and left him without excuse.

In October, 1829, he received license to preach, by order
of the quarterly conference of Carthage Circuit, and in July
following, he was received on trial by the Oneida Annual
Conference, at its session in Utica, (1830). He was ap-
pointed to Black River Circuit, in connection with the late
Josiah Keyes, of precious memory. Black River Circuit in
LEWIS WHITCOMB. 187

those days differed very much from the same charge of that
name of the present day. Then it embraced Lowville, Mar-
tinsburgh, Turin, Constableville, Leyden and Boonville. The
labors of Brother Keyes were confined mostly to Lowville,
thus leaving the rest of the charge under the supervision of
Brother Whitcomb alone. But although unaided by his
senior colleague, he went forth bearing precious seed, and
his labor was not in vain in the Lord. At Turin, during the
fall or winter, he was aided and cheered in his work by Rev.
Squire Chase, then stationed in Canton, but who was de-
tamed at Turin, while passing through, by the sickness of
his wife. In the latter part of the winter, a glorious revival
of religion took place in Turin; a large number were happily
and soundly converted to God, and it became necessary for
Brother Whitcomb to receive assistance from some quarter,
which was soon afforded by the appearance of Rev. George
Sawyer, fron Potsdam, then a young local preacher, but
since, a prominent member of Black River Conference, who
remained with him, and aided him in his work until the fol-
lowing session of conference, which was held in Lowville.

In 1831, Brother Whitcomb was appointed to Sandy Creek
Circuit, without any colleague. Brother Sawyer, however,
traveled with him a part of the year, and rendered him val-
uable assistance. Soon after beginning his labors here, a
camp meeting was held on a part of the charge, at which a
large nnmber were brought to the knowledge of the truth.
As on his former charge, so on this, his labors were not only
abundant, but greatly blessed to the good of the people.
Sandy Creek Circuit then embraced Mannsville, Ellisburgh,
Belleville, Rodman and Lorraine, and wherever he went
from town to town, he left a sanctified influence behind him.
Thus, whatever might have been his previous doubts and
fears in relation to his call to the ministry, God had given
him many souls as seals of that call, and convinced him that
he was occupying the position for which the Great Head of
the church had designed him.
Iss) BLACK RIVER CONFERENCE MEMORIAL.

At the next conference, held in the village of Cazenovia,
Brother Whitcomb, having passed a creditable examination,
and having completed his two years of probation, was ad-
mitted into full connection, and ordained deacon by the
venerable Bishop Hedding. He was now appointed to Car-
thage Circuit, by which he had been recommended two years
previously, as a proper person to join the traveling ministry.
Included in that charge, at that period, were the towns of
Champion, Copenhagen, Rutland, the present village and
station of Carthage, besides a large extent of country on the
borders of these places. Here again, he was without a col-
league by the appointment of the bishop, but the presiding
elder sent to his aid, Rev. Hubert Graves and Horace Rog-
ers, the former having, since then, been long a member of
the conference. Such was his acceptability among his old
friends, that Brother Whitcomb was returned to this charge
the second year, being favored with the assistance of Rev.
Wilson Pennock, of Champion, an old and very useful
local preacher, who lives long to bless the church. The first
year of Brother Whitcomb’s labors on Carthage Circuit
passed. pleasantly and prosperously. The second year was a
year of power. One of the greatest revivals ever known in
the Black River country was experienced ; multitudes were
converted and added to the church, and again were many
seals given to his ministry. :

The next session of the conference was in Auburn, (1834)
and here Brother Whitcomb was ordained an elder by the
same holy man who had, two years previously, set him apart
to the office and work of a deacon—Bishop Hedding. His
next appointment was LeRay Circuit, embracing LeRay,
Evans Mills, Pamelia and Orleans. Rev. D. W. Bristol was

his colleague, and the estimate which that brother—now
Doctor Bristol, and formerly chaplain in the army—formed
of his senior colleague may be learned from the following
letter, which appeared in the Northern Christian Advocate
shortly after the death of Brother Whitcomb. It is dated
“Fort Lyon, Virginia, February 15th, 1862.”
LEWIS WHITCOMB. 189

“Rev. Lewis Whitcomb was our early colleague. Twen-
ty-six years since, we traveled together the LeRay Circuit,
then embracing the very ground where he ceased his labors.
We were then young, inexperienced, and often thoughtless.
He gave us a father’s counsel, and dealt gently, and, as we
believe, wisely, with us in relation to our errors. He gave
us a home in his family, and treated us as a son. And
though long years have gone, and many changes come since
we have been permitted to see him, yet his kindness and
gentleness, and the care to us of his most estimable family,
have been cherished in our memory, and their names in our
heart, with unabated affection and tenderness. Lewis Whit-
comb was most emphatically a good man.”

Brother Whitcomb remained but one year on LeRay Cir-
cuit, when he was transferred to Pulaski and Mannsville
Circuit, in connection with Rev. Earl B. Fuller as junior
preacher. This was also a year of prosperity. At the next
session of the conference, (Black River), held at Watertown,
Pulaski and Mannsville were divided, the former becoming a
station, and Brother Whitcomb appointed to it, where he
spent a pleasant year, but could not be returned because of
the constitutional limitation. He was next appointed to
Ogdensburg station, where he labored two years. These
latter were years of trial to him, occasioned mostly by the
troubles in Canada. Indeed, no one but those who labored
on the frontier during the Canada rebellion of 1837-8, can
properly: appreciate the exceedingly delicate position in which
the clergy, and especially the Methodist clergy, along the
border, found themselves involuntarily placed. A. large
number of revolutionists had risen in rebellion against both
the home and provincial government. Among their watch-
words was that of Jéberty, a word that produces a thrill of
excitement in every American heart, and tends to produce
sympathy with any people struggling with a superior power
for the possession of that boon. Hence, whatever might
have been the justice or injustice of the claim of the Canadian
insurgents, the utterance of the talismanic word, “liberty,”
found among many of the American people a speedy re-
190 BLACK RIVER CONFERENCE MEMORIAL.

sponse in the form of sympathy and material aid. People
did not stop to reason or to inquire whether the Canadians
were really oppressed by their governments; whether they
were over-taxed or taxed at all; whether they enjoyed all
the immunities of religious worship without fear or molesta-
tion; whether they were properly represented in their pro-
vincial parliament—these things were scarcely thought of.
Liberty and independence were what they professedly sought
after, and that was enough to awaken in the breasts of thou-
sands on this side of the St. Lawrence river and the lakes a
burning desire to aid the rebels, and in some way, affront
the British lion, and subvert British rule on the continent
of America. Not only in bar-rooms and shops and stores
were Canadian politics freely discussed, but our very churches
were made subservient to the wishes of the so-called patriote.
Our church members in many instances, were fired with
hatred for the British name, and time and money and influ-
ence were freely given to aid in the work of civil war, and
to promote discord and destruction among neighbors on the
other side of the line. The Methodist ministry had not
learned that it was their duty to support or encourage civil
war among their brethren in Canada, especially as the Meth-
odists there were, almost to a man, loyal to the government.
Why then, it was properly asked by ministers on this side,
should I give my influence to a war of rapine and murder,
in which my brethren in Christ will be the greatest sufferers?
Why war against a people with whom we are at peace? Why
attempt to force on a majority of that people, a form of gov-
ernment they do not want, and for which they evidently are
not prepared? These were questions which every reasoning
man had to settle for himself, whatever might be the bursts of
mis-called patriotism around him, or the exhibition of mis-
directed sympathy. Brother Whitcomb, than whom a
truer American never lived, settled these questions in his
own mind, so far as his own action was concerned, and the
conclusion to which he wisely came, was to attend to his
LEWIS WHITCOMB. 191

own business, and let other people’s alone. But could he do
this without offending the “fire-eating” sympathizers?
Searcely. Yet favor or disfavor, honor or reproach, he main-
tained a dignitied neutrality, except as he was free to express
his private opinion that the civil war was unjustifiable. He
was not alone in this opinion, the great body of the clergy
coinciding with him in this respect.

Nevertheless, the commotion in the publie mind, so near
the scene of strife and bloodshed as were the people of his
charge, had a disastrous influence on the cause of true piety
and the prosperity of the church, so much so, as to render
his stay with them much less pleasant and profitable than it
otherwise would have been. Personally, he weathered the
storm, and came off unhurt from amidst the breakers. At

_the close of his two years’ labors in Ogdensburg, he was ap-
pointed, in 1839, to the charge of Potsdam District, which
embraced all the territory now included in the Ogdensburg
and Potsdam—or the present St. Lawrence Distriet—with
the exception of a few charges. As a presiding. elder, he
labored not only efficiently and successfully, but with great
acceptability to both preachers and people. Acting con-
stantly on the principle of the old maxim—*“ mind your own
business,”—he attended strictly to all the duties of his re-
sponsible office, visiting his charges, holding quarterly meet-
ings, camp meetings, etc., and both by precept and example
setting forth the glories of religion, and the value of a meek
and quiet spirit. He remained on Potsdam District three
years, after which, in 1842, he was transferred to the charge
of Watertown District. Ie selected Washingtonville as the
place of his residence, where he remained until 1844, when
the Adams district being formed, he was appointed to its
charge, and removed his residence to the village of Adams.
He remained but one year on Adams District, and was then
re-appointed to Watertown District, fixing his residence at
Evans Mills. On this district he remained the full term of
four years, and every year was a year of prosperity to the
192. BLACK RIVER CONFERENCE JSEMORIAL.

church—churches and members being multiplied through
his labors and those of the preachers under his jurisdiction.
At the conference of 1849, he was appointed to Mexico
station, whee he labored with much success, and where he
is not only remembered, but revered by the people. He re-
‘mained at Mexico two years, and during the winter of 1849-
50, he, with his people, enjoyed a gracious outpouring of the
spirit of God. The revival began at a meeting on watch
night, and a series of meetings being held, they resulted in
permanent benefit to the church. He was assisted mostly,
in this series of meetings, by Brother Trakey, an influential
local preacher, residing at Fort Brewerton. During the
second year of Brother Whitcomb’s pastorate at Mexicoville,
the society suffered a heavy loss in the destruction of their
large church edifice by fire. As the parsonage was near the
church, and was in danger of being consumed, Brother Whit-
comb exerted himself so much to save the one, and then the
other, that he sustained injuries from which he never fully
recovered. He addressed himself immediately to the work
of procuring means for the erection of a new church edifice,
laboring indefatigably until the next session of the confer-
ence, previous to which, he had the pleasure of seeing a new
building rajsed and partially enclosed. From Mexico, he
was appointed, in 1851, to Van Buren Circuit, where he
served the people two years, and during which period the *
church was blessed with revival power and influence. His
next appointment was Wolcott, in Wayne County. Here
he met with some severe trials of his faith and patience,
but was successful, notwithstanding all the serious difficul-
ties under which the church was laboring, and remained
two years. 1855, he was sent to Cato Cireuit, where he re-
mained one year only, on account of impaired health. The
region of country, where he had been laboring for the three
years past, having a climate unsuited to bilious constitutions,
Brother Whitcomb, as many others have done, felt the ef-
fects of the same in his own person. At Wolcott, he had
LEWIS WAITCOMB. 193

several slight attacks of bilious fever, and in Cato, being in
the vicinity of. the Seneca river, which is noted for its ef-
fects on a bilious system, he had a severe attack of fever.
As this occurred toward the close of the conference year,
although the conference. held its session in Syracuse, but a
short distance from his charge, he was unable to be present.
Indeed, during the conference Sabbath, he was thought by
his physician to be dying, but in answer to many prayers,
the Lord prolonged his days.

The conference gave him a superannuated relation, not
knowing but the Head of the Church would take Brother
Whitcomb’s appointment into his own hands, and transfer
him to the church of the first-born in heaven. He was taken
sick on the 26th May, and on the 2d of July had so far re-
covered, as to think himself able to attempt a journey to
the East, that he might visit once more the friends and
scenes of his youth. He succeeded in getting as far east as
the village of Rome, where he was obliged. to discontinue
his journey. He suffered a relapse, and came very near
death. Recovering, however, after a tedious detention, he
changed his course, succeeded in reaching Watertown, and
soon after went to visit his daughter in Peterboro, Canada
West, where he remained, recuperating his wasted energies,
during the year. The next conference was held in Pots-
dam.- Although still in feeble health, such was Brother
Whitcomb’s anxiety to engage in the work to which he had
devoted his life, and such his intense desire to be found side
by side with his brethren of the conference, doing battle for
the Lord, that he left his friends in Canada with the inten-
tion of taking an effective relation ; but on the way he took
a severe cold which deprived him of the use of his voice and
consequently rendered him wholly unable to preach, and
with a sad heart he found himself at the close of conference
still a superannuate. As the warm weather came on he par-
tially regained his voicc, and his health in other respects
also improving, he found himself able in the middle of the

13
194 BLACA RIVER CONFERENCE MEMORIAL,

summer to go to Florence mission and supply the vacancy
occasioned by the death of Rev. William H. Blanchard.

His health still continuing to improve, he was made effec-
tive at the conference held in Jordan, in 1858, and was ap-
pointed to a light field of labor, Salmon River Circuit.
Here he remained one year, when he was appointed to
Vienna, another light charge, and at the next conference,
he was sent to Somerville and Sprague’s Corners, a small
charge in the Ogdensburg District. Here he found some
church ditficulties existing, but he yielded not to any undue
pressure, but calmly pursued the even tenor of his way.”
Here he remained but a single year. On each of the last named
charges, where he remained but one year, his removal was a
source of regret to the people whom he served, but as his
health remained poor, it was his own choice to be removed.

From the Somerville and Sprague’s Corners Circuit, he
was appointed to Pamelia Four Corners in Jefferson County.
This proved to be his last appointment, for before another
conference session, he had exchanged grace for glory; the
church militant for the church triumphant. He was re-
ceived on the charge with great cordiality, where many
years. before he had served them as a young Methodist
preacher, and later in life as a much esteemed presiding
elder. He entered upon his labors with his usual zeal and
fidelity, and continued to discharge all the duties of a
Methodist preacher until a short period before his death,
which occurred on the 17th day of December, 1861.

The account of his last illness and death is so correctly
given by his old friend and fellow laborer, Rev. Gardner

Baker, who was his presiding elder at the time of his decease,
that we will give it from his pen: :
“Tt is somewhat difficult to determine what was the im-
mediate cause of his death. Some two or three weeks be-
fore he died, a sore appeared on the back of his head, near
the neck, in appearanee like the commencement of a boil.
As it increased, it assumed a carbuncular form. His gen-
eral health, which for some time had been impaired, now
LEWIS WHITCOMB. 194

failed eee Still no serious apprehensions were enter-
tained. He continued to discharge the duties of his station
as usual. The swelling continuing to increase, he con-
sulted a physician, who pronounced it to be of an erysipelas
nature, and thought on the recovery of his health in other
respects, it wont disappear. On Sunday, December 15th,
two days before his death, he filled his appointments as
usual. He preached in the morning at the village, rode
tive miles and preached in the afternoon, and returned to
the village prayer-meeting in the evening. On returnin
to the parsonage from prayer-meeting, he complained o
feeling more unwell, and in a short time his sufferings be-
came intense. That long night his wife—herself an inva-
- lid and nearly blind—spent alone with her suffering
husband, doing all in her power for his relief. In the
night, his mind began to wander. In the morning, a
physician was called, who gave his opinion that the patient
was attacked with typhoid fever, and that there was noth-
ing especially alarming in his symptoms. The usual rem-
edies were administered, but all to no effect. The violence
of the disease rapidly increased until Tuesday evening,
when the wheels of life stood still. How far the eruption
on his head contributed to the melancholy result, affords
matter for a difference of opinion. Whether congestion of
the brain, caused by the local inflammation, or strangulation;
produced by an inward rupture of the swelling, had any-
thing to do with hastening the catastrophe, is not now of
sna importance. The agony was sharp but short, and
our dear brother ‘ has ceased at once to work and live.’
“The violence of the malady, and the early and almost
constant delirium which accompanied it, precluded much
religious conversation, but during the few lucid: intervals,
his communications were of the most satisfactory nature.
While delirious, his mind was almost constantly engaged
upon religious subjects. Preaching, praying and exhorting
indicated the direction in which his thoughts had been em-
ployed for so many years. Thus the ruling, passion was
strong in death. Our brother had not left the work of
reparation for eternity to be performed on a death-bed.
Hia whole life had been spent in view of this hour, and
none who knew him can doubt his readiness to meet it.
“Brother Whitcomb was a man of unquestionable piety,
and devotion to his work. Of this, no one could be long
a

W6  ALACK RIVER CONFERENCE MEMORIAL.

in his presence without being deeply convinced. In his
social intercourse, seriousness and cheerfulness were happily
blended. When in company with his friends (he Had no
enemies,) he knew how to converse with freedom, without
approaching rudeness, or losing sight, for a moment, of
what was due to himself, and the Master in whose service
he was employed. He was a man of uncommon evenness
and sweetness of temper. The writer of this has been much
in his company. has been associated with him in the toils of
the ministry, and the perplexing responsibilities of the
bishop’s cabinet, and he cannot eall to remembrance @ single
instance in which Brother Whitcomb betrayed, by word,
look, or action, the smallest degree of anger or petulance, or
any departure from the uniform placidity of temper for
which he was distinguished.

“ As the head of a family, he was the idol of his household.
He has left a wife and two married daughters. To realize
how deeply they feel their loss, one must sit in the midst of
the weeping circle, as the writer has done, and listen to the

ush of affectionate remembrances, and witness the tears
that seem never to cease to flow.

“Asa preacher, Brother Whitcomb belonged to a class who
have fewer annoyances, and perhaps more comforts, than
most others. He was never sought after, and demanded, as
if the salvation of the world depended on the securing of
his services for a particular ahs nor was he ever rejected,
or treated coolly, by the people to whom he was sent, as if
the mortal sin committed by the bishop must’ be visited on
his head. As a true man, « loyal Methodist minister, he
accepted his appointments cheerfully, and never failed to
secure the affectionate confidence and respect of his people.

“Tn the pulpit, he was impressively solemn. His address
was simple, affectionate and grave, neither soaring to a
false sublime, nor sinking to a low familiarity. His ser-
mons were methodically arranged; so plain, a child could
understand them, so serious the most fastidious could find no
room to eavil, and so spiritual the most pious of his hearers
were always provided with the bread of life. It did not
satisfy him that his flock were taught what is true in doe-
trine, and right in practice, so long as the heart was un-
moved. He felt that but little real progress was made
while his hearers remained impenitent, however attentive
they might be to. his ministry.
LEWIS WHITCOMB. 197

In the death of Brother Whitcomb, the church mourns
fa loss of a good man, a true friend, and a faithful min-
ister.

G. Baker.”

We may add to the above, that Brother Whitcomb con-
tinued to retain until his death the same retiring modesty
—almost timidity, which characterized him in early life.
We have often wondered how a man so naturally diffident
should succeed in occupying so public a position as he did
during a great portion of his ministry, and it is only ac-
counted for by the discovery, on the part of his brethren,
of the sterling qualities of the man. He was no office-
seeker, yet he was entrusted by the bishops and the confer-
ence, year after year, with the responsibilities of the presid- .
ing eldership, and how well and how faithfully he discharged
the duties of that office, his younger brethren who looked
up to him as a father, very well, know. THis advice on being
asked on points of church discipline was always kindly and
freely given, but given understandingly and after due
reflection, and when once given, if in accordance with the
same, there might be raised “a tempest in a tea pot”-on the
part of some, Brother Whitcomb was not the man to
shrink from responsibility, and cast the blame on the admin-
istrator. His preachers always had the utmost confidence
in his judgement, and the firmest reliance upon his friend-
ship, and if in any trouble, they knew where to look for
counsel and assistance. A truer friend never lived than
Lewis Whitcomb.

In physical proportion he was rather below the average
standard of height, but he was well built, had a mild dark
eye, his complexion was rather dark, and to a stranger he
would appear as a well to do, well informed gentleman.

Brother Whitcomb’s education was respectable, notwith-
standing his disadvantages in early life. He was a great
reader, especially of theological works. While his style in
the pulpit was chaste and vigorous, his grammar and rhetoric
tus BLACK RIVER CONFERENCE MEMORIAL.

faultless, he brought before his hearers things new and old,
and proved himself a master-workman in all that appertained
to the doctrines, precepts and institutions of Christianity.
While there was nothing dazzling, or what some would call
splendid, about his preaching, he always fed his hearers with,
strong meat, and if his sermons by the mass of his hearers
would not. be pronounced great, all would readily acknowl-
edge that they were good; and as it was in sermonizing, so’
in everything else. He was a good man in every respect,
and worthy of a far better record than our feeble pen is
able to give him. He left a disconsolate widow and several
children grown up to maturity and well settled in life, who.
mourn their loss with sincere and unfeigned sorrow, while

he peacefully “rests from his labors and his works follow

him.”

CHAPTER XVI.
REV. EDMUND E. E. BRAGDON, D. D.

Epmunbd Erastus Eastman Bracpon was born in the town
of Sharpley, now Acton, York County, State of Maine,
December Ist, 1812. He was the youngest of six surviving
brothers, several of his father’s children having died while
young. The names given him were designed to com-
memorate the virtues, and perpetuate the memory of Rey.
E. E.. Eastman, pastor of the Congregational Church, of
which church Mrs. Bragdon was a member, and who, on the
same day that she was permitted to rejoice that “a man
child was born” into the world, was also called to mourn
the departure to the spirit world of her pastor and spiritual .
guide. No doubt she desired the mantle of the man of God
to‘fall on the shoulders of her new born babe. .
EDMUND Ek. FE. BRAGDON. 199

When Edmund was six years of age, his father with the ’
family removed to the town of Richland, Oswego County,
New York, where for ten years the subject of this sketch
was in no wise distinguished among his young mates for
ability, except that he possessed such a serious and retiring
disposition as to render him at times a subject of wonder,
and frequently of ridicule, to his play-fellows. In the year
1828, at the age of sixteen, he went to Sandy Creek, in the
saine county, to learn the trade of a tanner. Here he
remained on a five years’ apprenticeship, until he attained
the age of twenty-one, and as might be expected, became a
proficient in the art to which he had devoted himself.
Having completed his apprenticeship, he became a jotirney-
man, but scarcely had a month passed away, than by one of
those sudden fluctuations in business, which frequently hap-
pen to men in commercial and inanufacturing life, he’ was
thrown out of employment, and found it impossible to secure
any. He had, however, thirty dollars in his pocket—the .
earnings of that single month—and the question suggested
itself to his mind, whether he had not better spend ‘that sum
in attending school and acquiring an increase of learning.
His brother, Charles P., was then a student in the Oneida
Conference Seminary, at Cazenovia, and while Edmund was
debating the subject in his own mind, his ‘brother Lindsey
took occasion to speak to him frankly and freely about the
interests of his soul. Edmund, although hitherto a stranger
to the power of saving grace upon his own heart, had not
been ignorant of its influence upon the hearts and lives of
others. Indeed; his intellect, his judgment, his better nature
had embraced Christianity as a theory-for many years, but
he had never sworn allegiance to the King of kings, nor
yielded himself up as a servant of God. The above con-
versation however, touched a chord in his heart, that vibrated
in unison with the heart of Christ when. he said so sweetly
and so tenderly, “Come unto me all ye that labor, and are
heavy laden, and I will give you rest.” Edmund’s heart .
200 BLACK RIVER CONFERENCE MEMORIAL.

was melted into tenderness, he wept freely, confessed his
sins, and avowed his need of a Saviour. Knowing that God
had showered upon the seminary above mentioned “the
healthful spirit of his grace,” and having dreamed a short
time previously that he had gone to school and became hap. .
pily converted, and no doubt believing that becoming a
student there would aid him in the work of securing salva-
tion, as it had done in the cases of scores of other young
men, he fully resolved to go, with the purpose, not only of
seeking the knowledge that cometh from man, but the wis-
dom that cometh from God.

This wise regolution proved the beginning of a new and
higher‘life to our young friend. He entered his name as a
student at the seminary, then under the care of Professor
Larrabee, the principal, and shortly afterward his name was
entered by the recording angel in the “ Lamb’s book of life.”
Young Bragdon had become a Christian! His heart was
now filled with love to God and love to man.

. “Love! What a volume in a word!
An ocean in a tear!
A seventh heaven in a glance!
The lightning in a touch!
A millenium in a moment!”

This happy change occurred, if we mistake not, in the
year 1833, and from that period until the close of his event-
ful and useful life, his pathway tended toward the gate of
the upper sanctuary.

After attending the seminary at Cazenovia, for some time,
and diligently improving his advantages, his kind preceptor
received a call from, and was appointed principal of the
Maine Wesleyan Seminary. Having formed an attachment
for young Bragdon, he proposed to the latter to drive his
team to his eastern home, an offer which was readily accepted.
After reaching their new home, young Bragdon became a
member of Professor Larrabee’s family, working occasion-
ally about the house and seminary building, and receiving
EDMUND E. E. BRAGDON. 201

in return his board and tuition. Thus for a series of years
did our student apply himself to the acquirement of knowl-
edge, teaching school each winter, until the year 1839, when
he become so far advanced in his preparatory studies that he
was admitted as a sophomore in the Wesleyan University, at
Middleton, Connecticut. Here he remained one year, doing
honor to himself by his close application to study, but at the
close of the sophomore year, finding his finances in such a
low state as to render it inconvenient, if not impossible, to
continue the course without interruption, he was compelled
to leave the institution for a time that he might recruit his
scanty means by teaching. He accordingly accepted a situ-
ation as teacher in the Amenia Seminary, in Dutchess
County, New York. Here, first as teacher of the English
branches, and then as classical teacher, he spent a year,
meanwhile pursuing his collegiate studies with so much dili-
gence and success that when at its close he presented him-
self again at college, and passed the usual examination, he
was permitted to enter the senior class and to pursue his
studies therein. At the close of his senior year, he passed
a most satisfactory examination, but without waiting to
receive his degree of Bachelor of Arts, he hastened off to
begin the arduous duty of teacher in the Mexicoville Acade-
my, Oswego County, New York. Shortly afterward, at the
commencement of the university in 1841, his degree was
duly bestowed—a well-earned tribute to his industry and
perseverance.

He remained as teacher in the academy at Mexicoville for
two terms, when he was chosen principal of the academy at
Fulton, in the same county. This institution had formerly
been under the patronage of the Presbyterian Church, but
not meeting with all the success that was desirable, it was
proposed to change its denominational status, and transfer it
to the patronage of the Methodist Church, which change
took place in 1842, just prior to the time when Brother
Bragdon took charge of the school. Before entering upon his
202 BLACK RIVER CONFERENCE MEMORIAL.

duties, however, as principal, he united himself in marriage
with Miss Eliza Barnum, with whom he first formed an
acquaintance at the Amenia Seminary. His choice of @
partner for life was dictated not only by affection but by
sound discretion, the lady being every way well qualified,
both by nature and grace, to become the wife of one who
was entering upon a career of usefulness, and who was des-
tined to become a leading man in the cause of education.
Having thus settled one of the important questions of life,
he began his labors in the Fulton Academy, and applied
himself with his usual diligence and assiduity to the discharge
of his important duties. His constant application to study,
and his well kuown industry as a teacher, together with the
confinement inseparable from the life of a teacher, made
inroads upon a naturally frail constitution, and’ prompted
him, at the end of two years, to change his relation to the
Fulton Academy, and to seek for a field of usefulness else-
where.

Brother Bragdon, soon after his conversion, had his mind
directed to the subject of preaching the gospel. His fellow
students, as also Professor Larrabee, thought it was his duty
to prepare himself for the work of the ministry, and he was
solicited to accept a license to exhort or preach; but he was
not fully convinced that God had called him to the work,
so he modestly refused the offer. While in Maine, the matter
was again pressed upon his attention, but again he felt it his
duty to refuse all offers of the kind; and while at the uni-
versity, his friends endeavored to prevail upon him to preach
the gospel, but all advice of this kind, while he appreciated «
the motives of those who kindly gave it, had but little effect,
for the time being, in shaking his purpose to devote himself
to the cause of education, for thus far he had not felt in his
own heart, the “Woe is me if I preach not the gospel.” At
length, he resolved to yield to the opinion of such men as
Larrabee and Dr. Wilbur Fisk and Dr. D. W. Clarke, and.
aecept of a license, not, however, with the design so much

4
EDMUND E. E. BRAGDON. 203

of giving himself wholly to the work of the ministry, as to
gratify the wishes of friends, and perhaps open up the way
for more extended usefulness as an instructor. While at
Amenia, he received license to preach, and whatever may
have been his feelings in regard to his duty, there is no doubt
that God owned and blessed his labors in the pulpit, as well
as in the teacher’s desk, as he will the labors of any sincere
honest-hearted disciple, who tries to do good, whether as a
preacher or a layman.

Our first personal knowledge of him as a preacher dates
from the period of his joining the Black River Conference as
a probationer, in the year 1842. His recommendation was
given by the Fulton Quarterly Conference, and is signed by
Ansop Fuller, presiding elder, and dated May 7th, 1842. At
the time of his admission on trial, he was twenty-eight years
of age, and during his two years’ probation, he was regularly
appointed by the bishop to the charge of Fulton Academy.
At the expiration of his term of probation, having passed
the ordeal of examination in conference studies, to which all
applicants for admission must subject themselves, be they
collegiates or otherwise, and having satisfied the conference
of his fitness for the office and work of the ministry, he was
duly received into full connection, and ordained deacon by
Bishop Leonidas L. Hamlin, at Potsdam, N. Y., August
4th, 1844. As before stated, on account of ill health, he
was obliged to relinquish his favorite employment of teach-
_ ing, and to seek for a field of usefulness in some other de-
partment of the church. He was accordingly appointed to
the regular pastorate, and was stationed in Wolcott, Wayne
County, N. Y., to which place he was returned the following
year. As a pastor, his labors were greatly blessed to the
people whom he served, and during his stay among them, a
gracious revival of religion was experienced on the charge,
and some precious souls were added to the church. His
name is remembered with gratitude by many of the good”
people of Wolcott at the present time.
2904 BLACK RIVER CONFERENCE MEMORIAL.

But however pleasant to him might be the duties of the
pastorate, and however useful in that particular field of labor,
he felt continually that his more appropriate sphere of action
was that of a Christian educator. Hence, his health having
somewhat improved, and having received a call to take
charge of the Mexico Academy, he accepted the call with
the expectation that the institution would become the prop-
erty of the conference. He was accordingly appointed
principal of that academy by Bishop Janes, in 1846. As
his expectations were not realized in the above respect, he
felt it his duty to resign his position as principal, and at the
next session of the conference, in 1847, he returned to the
regular work of the ministry, and was appointed to the charge
of the church in the city of Syracuse. But while here, and
while discharging his duties as a Christian pastor, with
all due fidelity, his mind seemed to be constantly occupied
with designs to advance the cause of education in the church,
of which he was a member and minister. To this work he
seemed to have a special call, and to this he felt it his duty
to bend all the energies of his soul. Having been for some
time at the head of the Fulton Academy, and feeling a
great desire that this institution should flourish, he entered in-
to a correspondence with the trustees and others for the pur-
pose of placing the institution on a more permanent basis, and
measures were soon originated, whereby the object was se-
cured. Large donations were made by residents and others,
and a very liberal sum, given by a wealthy and generous
widow lady of Fulton—Mrs. Falley—secured to the school;
a new name—“ Falley Seminary ”—was adopted, by which
name it has ever since been known. The institution was.
also fully placed under the patronage and supervision of the
Black River Conference, by which it was controlled until it
passed into the hands of the former able principal, John P.
Griffin, now of Syracuse, under whose able management
it flourished for many years, retaining the patronage of the
eburch.
EDMUND E. L. BRAGDON. 205

At the session of the conference in 1848, Brother Brag-
don was re-appointed principal of the Fulton Academy, or
Faliey Seminary, as it was called, and for the ensuing six
years, filled that post with distinguished honor to himself
and the church he represented. We should have mentioned
in its proper place that two years previously to his appoint-
ment to Falley Seminary, he was regularly set apart to the
full orders of the ministry, as an elder, by Bishop Janes, at
the conference held at Lowville, in 1846; and although
daily engaged in his arduous duties as teacher and manager
of so large and flourishing an institution, he frequently
filled the sacred desk, not only in the village of Fulton, but
in neighboring villages and country places. By his frequent
exposures in meeting the many demands made upon him
by his brethren for pulpit labor, it is thought he laid the
foundation of that disease which terminated in his prema-
ture death, and consequent loss to the church. On a certain
watch-night occasion, he went out some eight miles from the
village to preach, and the good brethren, forgetting that he
came to them wearied and prostrated by his duties as a
teacher, extorted from him a second sermon. This proved
too much for his enfeebled system. His throat and lungs
being in an exceedingly irritable state, as he left the warm
church and went into the chilling atmosphere without, he
contracted a severe cold, which brought on a cough, that
never fully left him. THis health at length became so poor
that a change of climate was supposed to be absolutely nec-
essary for his comfort if not his existence. He accordingly
left the institution at Fulton, and proceeding to visit. some
friends in the city of New York, in the spring of 1853, he
was earnestly solicited by leading members of the New
York Conference to become a member of that body.
Accordingly, at the session of that conference held in
Kingston, May 4th, Brother Bragdon was regularly trans-
ferred by Bishop Simpson, and appointed to the charge of
Vestry Street Church in the city of New York, one of the
206 BLACK RIVER CONFERENCE MEMORIAL.

principal churches in that city. He immediately entered
upon the duties of his new charge, but had remained but-a
few months when ‘information came to him that he had
been eleeted professor of ancient languages in the Ohio
State University. The position and the climate both seemed
inviting, and so, bidding a kind adieu to his many friends
and parishioners in New York city, he left them for his new
field of labor, where he was warmly greeted by the beloved
and honored president, Dr. Edward Thompson, and other
members of the faculty.

Spending a single year in the chair of ancient languages
at the above institution, he accepted a similar position in
the Indiana Asbury University—a Methodist college located
at Greencastle, Indiana. The change thus made was in ac-
cordance with his own wishes and feelings. The Ohio
University, while a noble institution and doing a good work
in the cause of Methodistic education, and while honored
with such names among its faculty as Thompson and Harris,
who with their colleagues extended to Brother Bragdon the
most welcome greetings, and hailed him as an esteemed
fellow laborer, yet, after discharging his duties in that
college.for a year, he believed he might be more useful in
another field of labor, and having received the notice of his .
election toa professorship in the before mentioned univer-
sity as the call of God, he went to Greencastle, where for
four years he dignified his office and left the impress of his
giant mind upon the hearts of hundreds of young men, the
greater portion of whom still survive to cherish his memory,
and follow his pious counsel and instructions.

After having spent four pleasant years at Greencastle, he
accepted a professorship in the newly endowed Genesee
college, at Lima, Livingston County, New York, of which
Doctor John Morrison Reid was the honored president, and
where he finished his labors and his life.

As before stated, when Brother Bragdon left Falley Sem-
inary, in 1858, and became pastor of a church in the city
EDMUND E. F. BRAGDON. 207

of New York, his membership was transferred to the New
York Onnferenas: When he went to Ohio, his name was
attached to the roll of the Ohio Conference, and while
connected with the Greencastle institution, he was a mem-
ber of the North Indiana Conference. Now on his return to
tue vicinity of his own conference, he gladly assented to
have his name recorded among those of his former brethren
in the Black River Conference, from whom he had been
separated for five years, but who had not forgotten his name
or merits, and by whom he was welcomed back with all
that cordiality and warmth of brotherly affection which had
characterized their former intercourse with him. Accord-
ingly, in 1858, the name of E. E. E. Bragdon—so often
heard in former years at our annual conventions—was again
called and responded to, and again we find that revered
name on the list of conference committees, and especially
the committee on education. -

From this period until the time of his decease, Brother
Bragdon was one among us, at Lima, discharging his duties
to his pupils as a Christian teacher and minister, and at the
sessions of our conference, evincing all that interest in the
welfare of our beloved Zion which might be expected of
* one who had laid all upon her altars. Neither was it in the
ordinary routine of class recitations or conference business
that our brother sought to render himself useful. His
enlarged mind grasped after great things, and although by
no Means an aspiring man, he was ever on the alert to bring
about some good thing, even though it might be accom-
plished by humble instrumentalities. He had long been of
the opinion that a Methodist Historical Society in Central
and Western New York would conduce to the advancement
of the cause of literature and education, hence, at the Black
River Conference of 1860, he presented the following reso-
lution which was adopted :

“Fesolved, That P. D. Gorrie be appointed a committee
to correspond with members of other conferences on the
908 BLACK RIVER CONFERENCE MEMORIAL.

subject of forming a Methodist Historical Society in Cen-
tral and Western New York.
‘ E. E. E. Bragpon.”

For a variety of reasons, the duties devolving on this
committee have not been discharged with that degree of
fidelity that the importance of the subject demands, nor has
the limited correspondence between the committee and
others led to any well defined principle of action nor given
birth to any practical mode of operation, whereby such an
organization may be effected, and its benefits diffused
among the people, nevertheless the subject is worthy of our
attention as ministers and members, and a society of that
character well sustained would be productive of lasting good
to the church.*

During the time of Brother Bragdon’s stay at Lima, his
health, which had become immeasurably improved by his
residence in the west, began again to decline and give way
under the rigors of our more northern climate, until at
length, on the 20th day of March, 1862, he peacefully
breathed his last, at his own home in .the village of Lima,
New York, aged fifty years, leaving a devoted widow and
several children to lament his decease, and weep over their
own sorrows, with which “a stranger may not intermeddle.” :

In dwelling upon the character of our dear departed
brother, in addition to what we shall present from the pen
and lips of another, we may be allowed to say that Doctor
Bragdon was a pious, devoted Christian man. His conver-
sion was genuine, his life and conversation after his conver-
sion being such as become a follower of Jesus Christ. He was
_ asteadfast friend of the church of his choice, and labored
for over twenty years to subserve her interests and promote

*It is proper to state in this connection that since the foregoing
was written, a ‘‘ Historical Society” hasbeen organized in the Northern
New York Conference, formerly the Black River, of which Rev. Dr.
I. 8. Bingham is the president, and Rev. J. C. Darling, corresponding
secretary.
EDMUND E. t:. BRAGDON. 209

her prosperity, educationally and otherwise. As a member
of the Black River Conference, he was warmly attached to
his brethren, as they all were to him, and it is worthy of
remark, that although a man of superior intellectual attain-
ments, and in many respects a giant when compared with
some of his brethren, he never manifested any degree of
superiority in his intercourse with them, nor sought to be
elevated above them. He was distinguished for his modesty
and retiring disposition, and perhaps no member of the con-
ference can remember an instance wherein the subject of
this sketch evinced any desire to be considered better than
the most humble and least educated of his brethren in the
ministry. His funeral sermon was preached in Lima, March
23d, by Dr. Reid, president of the college, and at the next
session of the Black River Conference, on the morning of
April 25th, 1862, in connection with other appropriate ser-
vices in relation to the death of two other members within
the former year, Rev. John W. Armstrong, A. M., long the
friend of Brother Bragdon, and like him for many years a
teacher in our seminaries of learning, pronounced a short, but
able eulogy.

We shall avail ourselves of a further sketch of the life and
character of Dr. Bragdon, and especially of the closing
scenes of his life, as given in the published sermon of Dr.
Reid, from which we have gleaned many important facts in
the sketch thus far, and the language of which we have in
a few instances transferred to these pages. As we have not
room for the entire sermon, we shall present only such ex-
tracts as relates more particularly to the character and death
of our brother. The text selected for the occasion was the
following :

“ And they buried him in the chiefest of the sepulchres of the sons
of David, and all Judah and the inhabitants of Jerusalem did him
honor at his death.” —2 Chron. xxx: 33.

“Death is a relentless foe ; there is no beauty that he will
not mar, no bliss that he will not invade, no position that he
will not despoil, no talents that he will not prostrate. Rags and

14
210 BLACK RIVER CONFERENCE MEALORIAL.

royalty are alike to him, as with indiscriminate sickle he cuts
his dreadful way. He spares neither the monarch on his throne
nor the scholar at his studies. There, in our text, lies a king
disrobed of his jewels and laid in his sepulchre, and here
before us is all that remains on earth of an earnest Christian,
an eminent scholar and an eloquent divine.

* The world is full of deaths. They are sv common as to
make no more impression upon our stupefied souls than the
extinguishment of a lamp, or the fall of a leaf. But there
wre deaths so distinguished, either by their circumstances or
the rank of the victim, that it would seem they must
be influential. In the case of the late honored president of
our incorporation, death was swifter than the Hghtning, for
before the telegraph could tell us of his dying, he was dead.
It was fearfully sudden, and strange it is indeed if the warn-
ing were unfelt.

‘“ Again we mourn. In this instance death has come slowly,
like a beast of prey making certain of his victim, but so
prominent was our brother im the public eye, so beloved by
us all, that his death has in it more than the ordinary lesson.
The very noise of a fall from so great a height must at least
attract attention, and awaken, if but for a moment, the
thought that ‘man at his very best estate is altogether
vanity.’ Could a star drop from the sky, or the sun fade
in its noontide splendor, and the world not heed it? Could
some fountain at our door, that had for years gushed up in
delicious coolness to quench our thirst, tease to yield its
waters, or some tree in our garden that had long blossomed
in sweetest fragrance, and borne its lucious plenty, refuse its
odors and fruits, and we be indifferent ¢ bould the sweet
warblings with which some favorite songster had long filled
our dwellings be suddenly hushed, and the heart be alto-
gether listless? It could not be. Well then, within that
coffin there is a wasted form that lately went about to bless
you, that eye dim in death gave you the look of love and
was filled with tears for you, those heavy ears listened
peneny to your tale burdened with grief, those poor dumb
ne were often moved to plead with you for God or with

od for you. Yet, he isdead! As astar he cheered the
gloom of your night, as a sun he flooded you with day ; he
was more than fountain or fruit tree, naa his words as the
sweetest song. Strange would it be if in all this vast assem-
EDMUND E. E. BRAGDON. 911

bly there were a single heart so obdurate as to be unim-
pressed at beholding him, silent and shrouded in death.”

After asking the important question: “Can we solve
the mystery that so often enshrouds the removal from earth
of those eminent for ability, virtue and usefulness?” and
proceeding to show that there is a mystery in these dyings,
instaneing the case of King Hezekiah as in point, the
Doctor proceeds :

“Who among us might not have been more easily spared
than our brother? His now widow and these babes, uncon-
scious of the magnitude of their loss, seemed to plead loudly
for his continued stay. What more useful ? e who be-
held the purity of his life, we who received the precious
words that dropped from his lips, have prayed earnestly that
he might abide with us. These youth who gathered about
him as a fountain of classic lore and beauty could scarcely
consent to his departure, yet he is gone. Again and again,
I have heard among you words of surprise that death should
be allowed to hide so bright a jewel, but you perceive that
our bereavement has had its parallel in almost every hour of
human history, and men are everywhere saying, with the
poet Moore,

“Great God! how could thy vengeance light
So bitterly on one so bright;

How could the hand that gave such charms,
Blast them again ?”

After expatiating at some length on the object and . value
of human life, he proceeds to disclose “ the true secret of an
honorable life and lamented death,” and shows conclusively
that it is not in ability or genius alone that the secret is to
be found, but in good natural talents, refined by intellectual
training and sanctified by the grace of God, and then adds:

“fad all the varied attainments of our beloved Dr.
Bragdon been associated with impurity in his character, no
such precious memories would be now clustering around his
brow, and the tender tears of a bereaved community would
not bedew his verdant grave. Virtue is the basis of all
true honor, it is the staple from which the coveted fabric?of
an honorable life must be formed. Other things may be
interwoven with it, but warp and woof must be genuine
goodness.”
Pty BLACK RIVER CONFERENCE MEMORIAL,

Having elucidated the subject of his text with great
clearness and perspicuity, the preacher applies his subject to
the case of his departed friend, and alludes to the closing
scenes of his mortal life :

“JT have not spoken, as you perceive, of tréumph of soul
in a dying hour, but of the regrets and tears that shall
wreath your coffin, and of the monument of love that will
rear itself upon your grave, if you be good as well as great,
and to this alone my text led me. It speaks only of a val-
uable life profoundly regretted in its close. Triumph in
the last hour may be vouchsafed toa life of infamy that
may, perchance, have terminated in true repentance and a
salvation ‘as by fire.” When the soul, horror stricken at
the nearness of its ruin, stands just within the crater, and
the lurid glare of divine wrath gleams through the night of
its guilt, and the earth burns and trembles as it descends,
when such a soul, lifting up its last despairing ery for help,
finds a power merciful though majestic, invisible though
infinite, suddenly interposed to deliver, then the contrast is
as vivid as if hell were changed to heaven, and. the joy of
such a soul may far exceed that of one whose life was dis-
tinguished for its excellence. It is simply noonday burst-
ing in upon midnight ; it is perfect rest after the agony of
travail ; it isserenest sunshine covering a sky that a moment
before frowned and thundered with the blackest storm.
Therefore the joy of a last hour, sometimes at least, is propor-
tioned to the guilt rather than the excellence of the life.

“Dr. Bragdon can scarcely be said to have had a joyous
sickness or an exultant death; it was sometimes, I might
say often so, and yet in this respect may not compare with
some who were unworthy to tie his shoes ; but what of that,
he lived not for a dying hour, but for eternity. If at first
his spiritual foes were fierce and unrelenting, and if even
when victory came, much that remained of his sickness was
disturbed by frequent conflicts, so that of necessity the
loudest shout of triumph had to be deferred until the strug-

le was ended, yet who can doubt his completest triumph ?

h! had we spiritual ears, we could now hear his hallelu-
jahs among the redeemed, swelling all the higher for the
tribulations, or as the word literally means, the threshings
of his last sickness. But hear fora moment some of his
heholdings of the ‘excellent glory.’ Once, as I wore away
EDMUND ELE. BRAGDON. 215

the night watches with him, spasm succeeded spasm, with
alarming frequency, attended with unconsciousness, and for
aught we knew, the pale horse and rider had come. At the
return of consciousness he would say, ‘Oh! Jesus is my
Saviour. I thought I was in heaven.’ Once his wife said
to him, ‘And how did it seem dear?’ ‘All bliss,’ he re-
plied, ‘all bliss, and no coughs there.’ Can it be doubted
that these were distant glimpses of the heavenly city and
the: palace of God, caught by his soul as it neared the
boundaries of the invisible? And these were by no means
so occasional as might be inferred. Weeks ago, as a cer-
-tain Sabbath dawned, he believed it would be his last one.
As I came into his room, he, turned his eye to the bright
beaming sun and-said, ‘ What a beautiful.day to die on.’
On another Sabbath, as I: inquired of his soul, he replied,
‘This is the happiest day of my life.” He once bade me
tell the students that he had conflicts, but he had triumphs
also. Even after his deliverance from that terrible season of
darkness that settled upon his earlier sickness, there were
occasional clouds flitting strangely across his spiritual hori-
zon. My own opinion is, that for the most part these were
mental aberrations, for when they had passed and the sufferer
was completely himself, he had the firmest trust in his
Saviour. It was associated, indeed, with the most humbling
view of himself, but was yet clear, strong and evangelical.
At one of these lucid intervals he said to Professor Latti-
more in a passage of such beauty and pathos as sometimes
enriched his sermons, ‘I now recognize in Jesus the Jeho-
vah of the Old Testament. He is the wonderful, the coun-
selor, the mighty God, the everlasting Father, the Prince
of Peace. e is the rose of Sharon, the lily of the valley,
my fortress, my strong tower, my deliverer. He is to me
the shadow of a great rock in a weary land. He is the
Emanuel, the Son of God, the Son of man, the word, the
wisdom and the way. He is life and truth itself.’ Such
were the hours when his mind was completely itself, and to
me his death is altogether satisfactory, but his life was more
so; and give me the testimony of a holy lite in preference
to any scintillations at a dying moment.

“After all, may we not attach too much consequence to
the moment of dying? The tremendous issues that are
forever settled in the second of time that terminates proba-
tion, must always invest it with a solemn interest, but it is,

*
24 BLACK RIVER CONFERENCE MEMORIAL.

after all, as nothing, compared with the life before it and the
eternity after it. In itself it is a figment ; no man can find
it. It is not just before death, for the man still lives; it is
not just after death, for then he is dead. What moment
then is the moment of death? When probation ends, eter-
nity begins; the cessation of the one is the commencement
of the other. Life is a steady, onward progress to the
grave, the rate no faster an hour before our dissolution, than
in tlie hey-day of life. Why,then, so much of a dying mo-
ment? Jifeitis that is pregnant with eternal destiny.
Had a life so eminent for its excellence as Dr. Bragdon’s
-been closed without a single expression of joy and exulta-
tion, my faith, that to him death was without its struggle
and the grave without a victory, would have remained un-
shaken. Precious, however, will be the many beautiful
words of trust and hope that fell from his lips, and sweet
will be even many of the wanderings of his intellect. It
seemed to stray away into the sunny places where it now
revels. Once, referring to his brother deceased about a

ear ago, and to two infants that lie in the graveyard at

ulton, he said, ‘Oh!"I have been having a great time
with Charles to-day. He has taken me all over heaven,
and shown it to me, and I have seen the little ones, and
have had them both in my arms; Charles is a great angel
there.’ A few hours before he died, he eed to be try-
ing to find the word sin in some imagined lesson be-
fore him, fancying if he could only find it, he could go
to sleep. I at last said to him, ‘Well, is’nt it there ?—
Don’t you see it?’ ‘ Yes,’ said he, ‘but is it hopeful to
the Christian?’ ‘Of course it is” I replied, ‘do you not
read it? ‘If any man sin, he has an advocate with the
father, Jesus Christ the righteous.’ ‘Well,’ said he,’ ‘then
I can go to sleep, and he turned his head and closed his
eyes for slumber, but death was too near, and the tramping
of his horse’s hoofs startled him, and again his mind was
wandering. So it was until his eye became dim, and his
ear dull, and his breathing shorter and shorter, until at last
came the dreadful silence that told us all was over. He
had a week before expressed an ardent hope to live until
the term had opened, and God gave him his request. Just
four years to the very day from the titne that he and I, stran-
gers to you all, began our duties in Genesee College, we were
parted in death. He ascending in the chariot of fire, and I

.
EDMUND EE BRAGDON, Pio

aad you, and all of us, with eves full of tears, gazing after
lim.

The Doctor then gives a brief history of Brother Brag-
don’s life, the main points of which we have already given,
and thus concludes his very able discourse :

“He has forbidden me to eulogize him, but is there a
student here, embarrassed by poverty, and toiling for an
education, that will not say, ‘if Dr. Bragdon, unaided by
friends, became what he was, starting out with no peculiar
endowments, and with an exchequer of but $30, shall I be
disheartened 4’ When fainting and failing in your course, go
and sit awhile at his grave, and think of him. It will in-
spire you with courage, and you cannot falter.

“As a preacher, he might not allow me to say he was
profound or eloquent; but God was in his words. There
are those here that will not forget that divine unction which
attended his preaching. As you look at him to-day, his
lips will almost move, and I doubt not, they will seem to
say to your unregenerate soul, ‘ Will a man rob God?’*
And who that was even heedless of that life-time sermon,
can be heedless of it now, and remain a robber—a robber
of his God?”

“T abstain from direct words of consolation to the immedi-
ate family and friends of the deceased. Not that there is no
room for consolation. I deem the case to be full of it.
Few men could lie in a coffin, whose situation most of us
would covet more than his. There is not a promise in all
the compass of God’s word, given to those from whose
midst God has taken one to be constituted an angel of light,
but these bereaved friends may apply it to themselves. In

-such a case, as there is a halo of heaven around the dying
pillow, the grave is radiant with hope, and the resurrection
full of delightful anticipations ; but what a ne is this for
pene consolations? Sister, our heart bleeds for you.
Brothers, our tears shall fall together upon this bier ; daugh-
ter, we know you are fatherless, and feel it; children, it
was too much to bear, when we were compelled to hear you
told that you must no more put in your little prayers, ‘ God
bless father ;’ but we will weep and be still. And you, this
congregated host of -sympathizing friends and neighbors,

* Alluding to one of his most impressive sermous from that text.
O16 BLACK RIVER CONFERENCK AEAORIAL,

vach of you, let this be the day of your espousals to God.
‘Where better can you peu repentance, than by the grave-
side of so good aman? His latest thoughts were of some
of you, that amid the revivings that now bless our town,
some of you might come unto God. Angels would rejoice
at your repentance, but in all that shining host, there would
not be a greater ‘joy, than in the redeemed spirit that so
lately occupied that crumbling tenement. Let him look
down this day, from his lofty abode, and feel this thrill of
unspeakable joy. ‘Being dead, he yet speaketh.’ ”

CHAPTER XVII.

REV. HIRAM SHEPARD.

Tre lamented subject of this sketch. was ushered into
being in the town of Turin, Lewis County, N. Y., on the
Sth day of July, 1804. Very early in life he became the,
subject of religious impressions, and at the age of nine
years he became greatly alarmed by the sudden and acci-
dental death of a beloved sister. So much so, that he began
to pray in seeret, and to forsake his youthful follies, and it
was perhaps from a want of proper instruction and encourage-
ment that he was not led at that tender age to give his heart
to the Saviour, and become a youthful disciple of Jesus
Christ. As time rolled on, however, he partially lost his
seriousness and became as thoughtless and careless as before.
At the age of fifteen, he became awakened again, through
the influence of a pious, praying brother, and was for a while
an earnest seeker of salvation, but it was not till three years
after that he surrendered his whole heart to God, and became
savingly converted. This happy event occurred at a camp- .
meeting, held in the town of Denmark, about twenty miles
from his father’s house, in the year 1822, when Hiram was
eighteen years of age.

‘
HIRAM SHEPARD. 217

His experience was very much like the experience of
every converted soul. In speaking of the transition from dark-
ness to light, he remarked subsequently to a friend, “Oh!
how changed was all nature to me. All things wore an
entirely different aspect—the fields of grain, the pastures, the
forests, all, all seemed engaged in adoration, while my full
heart responding to nature’s voice, cried out, ‘praise the
Lord?” How very near to heaven’s threshold is a soul in its
earliest love! and yet the joy experienced then, though full
and plenteous, is not the swmmum bonum, the highest good
of the Christian, the greatest happiness that may be felt as
our brother was able afterward to prove by his own expe-
rience in the divine life. Yet it was sufficient for the day
and hour, and the young and happy convert went on his
way rejoicing, because he had found the pearl of great price.
Let infidels scoff and skeptics sneer at the idea of experi-
mental religion. Yea! let the merely nominal Christian,
Nicodemus like, inquire with wonder and amazement,
“ Tlow can these things be?” It needs only the experience,
such as Brother Shepard had, to prove to the unprejudiced
mind that such things wre, and if the modus operandi—the
way of doing it, may mot be fully explained any more than
the sighing of the gentle zephyrs, or the mighty rushing of
the tornado, yet the facts are there. “I was blind, I now
see ; I was condemned, I now feel justified ; I was miserable,
Inow amhappy ; I once loved sin, I now hate it; I hated the
godly, I now love them; I feared to die, love has taken
away fear; old things have passed away, and behold all
things have become new!” What a change! Can he doubt
it? Can he discredit what God has done for him? Dare
he say, this is all strong delusion, and that he has been led
to believe a lie that he might be not damned, but saved from
sin, from the love of evil, from all that hurts or destroys in
God’s holy mountain? Avaunt, infidelity! begone, skepti-
cism! blush for shame, cold-hearted formalism! We know
that we have passed from Dzaru to Lirn, for God reveals »
PIS BLACK RIVER CONFERENCE MEMORIAL.

it to the soul of the trusting believer in Jesus Christ. Then
let “God be true,” and every man, if need be, a liar.

From the time of Brother Shepard’s conversion, such was
his ardent desire for the salvation of others, that -he had an
impression, vivid and lasting, that he must call sinners to
repentance, and yet reasoning, as most men will reason under
such circumstances, he attempted to argue himself into the
belief that the voice he heard was not the voice of heaven,
but that of the tempter. So unworthy, so unqualified, so
utterly unfit and unprepared did he feel himself to be, that he
thought if these impressions were really from above, the
Lord was indeed “a hard master, reaping where he had not
sown, and gathering where he had not strewed.” But in
spite of all his reasoning on the matter, the voice, from what-
ever source it came, continued to ery, ‘*Go Preacn!” At
length, he concluded if God would grant him an evidence of
the divinity of his call, by blessing his labors, he would not. ,
only believe, but obey. The Lord of the harvest took him
at his word, for soon after, at Dearfield Corners, a place at
that time not visited by ministers of the gospel, or favored
with preaching, young Shepard went and held prayer-meet-
ings, and as the result of his labors, many souls were hope-
fully converted to God.

Astonished at the wonderful works of God wrought
through his feeble instrumentality, he could no longer doubt
that God had really called him to the work. Laying aside his
excuses, therefore, he now freely offered his little all to the
service of his Master, and adopting the sentiment, if not the
language of our own immortal poet, he exclaimed with a full
heart :

‘Take my soul and body’s powers,
Take my memory, mind and will,
All my goods and all my hours,
All I am, and all I feel,

All I think, or speak, or do.

Take my heart and keep it new.

Ere long he accepted ‘a license to preach as a local preacher.

~
HIRAM SHEPARD. 219

The license was offered by his brethren, not sought by him.
No doubt, though young and inexperienced as he was, he
understandingly felt that if God had a work for him to do
in his church and in the world, his brethren would be as
likely to know it as himself. Unlike many—we will correct
ourselves—unlike some, who run before they are sent, and
esteem it a great hardship if their brethren do not see as
they do in regard to their call to the ministry, Brother Shep-
ard was content to wait until God called him through his
church, and invested him with authority to preach the Word
by her instituted agencies. Soon after receiving license to
preach, he was employed on the old Williamstown Circuit,
where, though but a youth, he formed many pleasing acquain-
tances and associations, some of which continued through
life. In later years, he frequently spoke of former friends
on Williamstown Circuit, and particularly of Eli Strong
and Friend Lewis, who labored and toiled with him, but who
preceded him in the land of light. From Williamstown he
went to Sandy Creek Cireuit. On this cirenit, Anson Ful-
ler was preacher in charge, Nathaniel Salisbury being elder
of the district, (Black River). On this circuit, he labored
successfully until the following annual conference, in 1830,
when he was sent to and traveled Cape Vincent Circuit,
in connection with Rev. Freeman H. Stanton, then a young
man. The circuit was large in extent, and the labors very hard,
but the two young men, full of zeal and piety, went from place
to place, visiting, praying, preaching and singing, and as
a reward of their toil, some four hundred were supposed to
have been converted. Truly, God owned the labors of these
striplings, and whatever doubts may have previously existed
as to their ministerial call, these must all have vanished, in the
presence of these numerous seals of their apostleship. In
reference to the labors of this year, Brother Stanton writes
the author as follows: “Brother H. Shepard and myself
went on to Cape Vincent Circuit in the fall of 1830. The
circuit then embraced what is now Cape Vincent, Three
29) BLACK RIVER CONFERENCE MEMORIAL.

Mile Bay, Clayton, LaFargeville, Depauville, Point Penin-
sula, Pillar Point and St. Lawrence charges. It was a good
year. Brother Shepard was well received by the people, and
God greatly blessed us. He was a good man, full of faith
and the Holy Ghost. That was one of the happiest years
of my life.” At the close of this year, having been duly
recommended, he joined the annual conference on trial.
Having been employed for several years previously as a sup-
ply on various charges, he found himself fully prepared to
enter upon the duties of the regular work, and to stand up,
side by side, with his brethren in the conference. He ac-
cordingly allowed his name to be presented to the confer-
ence, which cordially received him.

Having joined the conference, he was sent to Steuben
Circuit, in the Oneida District, as preacher in charge. It
was unusual then to appoint young unordained men to the
charge of circuits, and the fact of his having been thus ap-
pointed immediately on being received into the conference,
is an evidence of the confidence reposed in him by his senior
brethren. Another thing should be considered as it regards
this his first appointment. Rev. Charles Giles, the then
patriarch of the conference, who joined the traveling con-
nection in 1805, was, at this time, 1831, in feeble health,
and sustained a superannuary relation to the conference, was
also appointed to Steuben Circuit—so that between them
both, the aged sire and the active youth, the venerated “ el-
der” and the wnordained stripling, the cirenit was pretty
well manned. At the close of this year, he was united in
marriage to Mis Amanda Butterfield, of Watertown, then a
young lady, well adapted, as it regards piety and female ac-
complishments, to share with him the lights and shadows of
an itinerant life, and who continued till the moment of his
death to: be to him the safe counselor, the agreeable com-
panion, the affectionate and provident wife and the devoted
mother. She feels lonely now, but God is the strength of
her heart and her portion forever,
ATIRAM SHEPARD, 221

In 1832, Brother Shepard was sent to Starkbridge Circuit
as preacher in charge, with George Gary as his presiding
elder. Here he remained one year, and at its close was ad-
mitted into full connection into the conference, and ordained
deacon, receiving his appointment to Vestal Circuit, Broome
County, Susquehanna District. The next year, he went to
Carbondale, in Pennsylvania, where he remained one year,
and at the conference of 1835, held in Oswego, he was
elected to the full order of the ministry, and appointed to
Cape Vincent Circuit in connection with James Irvine as
junior colleague. For some reason, which does not appear,
although elected elder in 1835, he was not ordained until
1836, as appears by the general minutes. In the latter year,
he was appointed to Brownville charge, in the Black River
District, under Gardner Baker, presiding elder. In conse-
quence of sickness in his family, at the session of the Black
River Conference, held in Potsdam in August, 1837, he was
compelled to ask for a location, which was granted him by
the conference, and he remained in the local ranks for two
years, when he was re-admitted, and appointed to Gouver-
neur charge, then included in Gouverneur District. The
following year, he was removed to Theresa, where he re-
mained two years, to the great satisfaction of the people of
that charge. In 1842, he was sent to French Creek, or
Clayton, as it is now called, where he also remained two
years. In 1844, he preached in Booneville, Rome District,
under the superintendence of Albert D. Peck as presiding
elder, to which charge he was returned in 1845. The fol-
lowing year, he was stationed in Martinsburgh, Lewis County,
and in 1847, on Copenhagen Circuit, with Rev. G. W. Plank
as co-laborer, and in 1848, on the same charge, with Silas
C. Kinney as second preacher.

The two following years, 1849-50, he was stationed in
Ogdensburg. Here his labors were somewhat arduous.
During the previous year, while the author was stationed
in that place, the Lord of the harvest sent down a general
222 | BLACK RIVER CONFERENCE MEMORIAL.

shower of grace. Over two hundred were hopefully con-
verted, and about one hundred and fifty united with the so-
ciety on probation. The chief honored instrument of the
first awakening was Brother Fay H. Purdy, an exhorter who
came to the pastor’s aid, and labored diligently and success-
fully between two and three weeks. After he left, the breth-
ren on adjacent charges kindly lent their assistance. Rev,
Isaac L. Hunt, at that time presiding elder of the district,
Rev. L. D. White, then of Lisbon, Rev. Joseph H. Lamb,
and others, hearing the “Macedonian cry,” went and ren-
dered all the assistance possible. The “extra effort,” or
protracted meeting, continued for over eight weeks, and be-
fore the revival subsided, we were visited by Rev. Bishop
Janes, who, by his preaching and godly counsel “ confirmed ”
the faith of the disciples.

The congregation became so large that it was thought nec-
essary to erect a new church edifice, although the old chapel
was of good size and capable of seating a congregation of
six hundred people. A subscription was circulated, but be-
fore this could be completed, or the work of building com-
menced, the ever-revolving conference year closed, and with
it the services of the author as pastor. It now devolved
on Brother Shepard to assume the task of carrying on to
completion the work just commenced. And here it may be
proper to state, without the imputation of egotism to the
author, what every experienced Methodist minister knows
—that it is not an easy matter for a stranger at once to in-
gratiate himself into the favor and confidence of a people
who have just enjoyed a powerful revival of religion, and
from whom has been removed, according to the economy of
our church, the pastor under whose labors the revival has
taken place. The reasons for this are apparent to every
mind. Indeed, so delicate is the position of a sucessor un-
der such circumstances, that few preachers court the ap-
pointment, and when they repair to the place, they go with
much fear and trembling, even though in talent and ability
* HIRAM SHEPARD. 228

they may be far superior to thé man they follow. With some
degree of trepidation did Brother Shepard go to his ap-
pointed field of labor in Ogdensburg, but he met with a kind
and hearty reception, and by that prudence that ever marked
his course, he soon convinced the church and -congrega-
tion that he was the “right man in the right place.”

Two things operated together to render his labors success-
ful and his relation pleasant ; and we mention them only for
the benefit of younger brethren in the ministry. First: As
Brother Shepard mingled among his people, whatever errors
in management he may have discovered in the course of his
predecessor’s administration, he was wise enough not to al-
Inde to them or to magnify thein so as to build himself up
at the expense of another-—a fatal error into which some
young men fall. Second: Iis predecessor, though removed
from the charge, yet laving intercourse with his former
friends, either by occasional visits or by epistle, was espec-
ially careful not to minify to the smallest extent, the piety,
the talents or the value of the labors of his successor, but
rather took every opportunity of producing in the minds of
his former parishioners an impression favorable to their
pastor.

But to return from this digression, if digression it is:
Brother Shepard entered at once upon the work before him.
The circulation of the subscription was continued, the old
church was removed from its site and in place thereof a
large and commodious brick edifice was erected in its place,
which in due season was solemnly dedicated to the worship
of God. While thus laboring in connection with the re-
spected lay brethren on that charge to enlarge the visible
borders of their Zion, our brother was not unmindful of the
spiritual interests of his charge, but by faithful preaching
and pastoral visitation, by punctually attending the prayer-
ufteetings and the various class-meetings, he demonstrated to
his flock that he was one among them, and though placed
over them as pastor, he did not feel above them, only as he
Pot BLACK RIVER CONFERENCE MEMORIAL,

would be their servant for Jesus’ sake. The result was, not-
withstanding the large number of converts he found when
he went to the charge, and the labors and toil incident to
the erection of a new church edifice, and the fact that dur-
ing a considerable portion of the time the society was desti-
tute- of a convenient place of worship, at the end of his
two years’ term he left precisely the same number in society
that he found—a fact that speaks well for the character of
the former revival, as well as of the fidelity and success of
Brother Shepard. It is also a matter which calls for deep
and profound gratitude to God that the society in Ogdens-
burg has continued since that period to enjoy more or less of
the revival spirit, and that, notwithstanding the “ fiery trials”
through which they have been called to pass within later
years, they are still holding on in the way of life with an
increased membership and still greater prospects of success.

At the close of his pastoral term in Ogdensburg, he was
appointed presiding elder of the newly formed Ogdensburg
District, on which he remained the full term of four years.
His labors on the district were properly appreciated by both
preachers and people, and he was successful in promoting
the temporal and spiritual interests of his extended field of
labor in all their departments. In 1855, he received the ap-
pointment of presiding elder of Syracuse District, but from
a variety of causes, most of which were beyond his control,
he did not succeed as well on this district as on the former.
He remained here two years, and was then appointed to
Mexico station. Here he remained one year and was sent
back to Theresa, a former and favorite field of labor with
him, where he for the second term spent two very pleasant
and successful years.

In 1860, he received his appointment to Malone station,
in Franklin County. Although in feeble health and unable
to do full effective service, his age and experience, and
above all, his piety and zeal, were such as to win the affec-
tion and esteem of the people of that enterprising and.
HIRAM SHEPARD, 225.

beautiful village. Notwithstanding his increasing physical
infirmities, he was gladly weleomed back the second year
and he as cheerfully returned. But before the year closed
he was entirely prostrated by a disease of the heart, which
- not only prevented him from preaching, but confined him
to his bed, with but little prospect at times that he would
ever recover sufficiently to leave his house. His place,
however, in the pulpit was well supplied by Rev. Thomas
Richey, a superannuated minister residing in Moira, and by
other brethren on adjoining charges.

Previous to the session of the Black River Conference of
1862, Brother Shepard had so far regained his strength as
to think it possible fur him to visit the conference once
more before he took his departure for the spirit world.
Accordingly, at the opening of the session in Oswego he
was in his chosen seat in the left hand corner slips of the
church, near the pulpit, a position which he invariably
selected as his permanent locality, no matter where or in
what church the conference was held. In the appointment
. of committees, he manifested his usual degree of interest and
made his usual motion for a committee on public worship.
He was also appointed a member of one of the most impor-
tant committees of that session, viz: On the division of
the conference. On the morning of Friday, he opened the
session with devotional exercises, and in the afternoon of
that day, delivered a well deserved eulogy on the character
of Rev. Harvey Chapin, who had died during the year. On
the following Monday, he presented the resolution inserted
in the preface to this work requesting the author to prepare
another volume of the “Black River Conference Me-
morial.” Although very feeble in body and emaciated in
appearance as was our worthy and venerable brother, we
little supposed there would be occasion to write this Me-
moir so soon, but so it is. He that spoke so eloquently and |
‘feelingly in reference to the departure of an aged member
of our body, has in his turn been called to the same land of

15
226 BLACK RIVER CONFERENCE MEMORIAL,

“spirits bright.” It was evident, however, to all his breth-
ren, that ‘his sojourn with us could not be long. We
hoped, however, that he might survive for months, nay,
that we might possibly look upon his stately form, and lis-
ten to his mild accents at yet another session of the confer-
ence. But we hoped in vain.

At the close of the session, in company with a large num-
ber of preachers and other conference visitors, he returned
to Ogdensburg on the steamer, and from thence to Malone
by railroad. The trip across the lake to Kingston was an
exceedingly boisterous and unpleasant one. Most of the
passengers and some of the crew were in technical language
“sea sick.” Our brother, although not among the list of
those called to experience the horrors of such sickness,
nevertheless, was more or less affected by surrounding cir-
cumstances. He reached his quiet home somewhat. ex-
hausted, but still was able to be around. Having taken a
superannuated relation to the conference, his kind hearted
sympathizing friends and brethren in Malone, foreseeing that
this must be his future relation, and having strongly urged
him to settle down and spend his last days in their midst,
he in deference to their wishes, and in accordance with his
own desire and that of his family, concluded so to do. He
made preparations for the erection of a dwelling house a
few rods in rear of the Methodist church, where he and
others hoped he might yet enjoy for a length of time the
society of his family, and what was scarcely less precious to,
him, the society of his brethren. He found himself able,
also, to attend the services of the sanctuary, and to pray
ardently for the success of the young but able minister
who was appointed his successor. Thus days passed away
until Saturday, the 24th of May, when the astounding
news went forth through the quiet village of Malone, of
the sudden death of Rev. Ashbel Parmelee, D. D., of that
place.

This aged minister of the gospel had been pastor of the
HIRAM SHEPARD. 227

Presbyterian Church in that village for nearly half a century,
but for some years had been retired from the pastorate.
When Methodism was first introduced into Malone,
Mr. Parmelee was not prepared, from want of infor-
mation, to bid it God speed. Being, however, a man of
generous impulses and sound judgment, he adopted for his
motto the declaration of Gamaliel: “Refrain from these
men and let them alone ; for if this counsel or this work be of
men, it will come to naught; but if it be of God ye cannot
overthrow it, lest haply ye be found ever to fight against God.’
In the year 1835, Rev. Charles L. Dunning was appointed
by the bishop at conference, to the charge of Malone sta-
tion. During the year the Methodist society enjoyed a glo-
rious revival of religion, as the result of which many influ-
ential persons were added to the church, and the other
denominations in the place shared more or less its benefits.
The former prejudices existing against the Methodists were
in a great measure removed from the mind of other Christ-
ians, but from none more than the mind of Mr. Parmelee.
He was convinced the work was of God, and ever after he
delighted to acknowledge them as his brethren in the Lord,
and to hail a Methodist preacher of even moderate talent as
a fellow-laborer in the gospel. Such a man and such a min-
ister would, as a matter of course, be universally esteemed
and beloved. Thus he lived in all good conscience toward
God and toward men, until the day before mentioned, when
suddenly, without a moment’s warning, he dropped to the
floor a lifeless corpse !

When the startling news was conveyed to Brother Shep-
ard, he exclaimed: “He has gone to join the hallelujahs
of the skies. I will join him very soon!” That night he
retired to rest no worse, apparently, than he had previously
been. In the morning, his companion arose, leaving him in
bed. Soon he called her to his bedside, desiring to be as-
sisted, as he felt strangely. The chill of death had seized
his mortal frame, and turning on his side, he quietly breathed
998 BEACK RIVER CONFERENCE MEMORIAL.

his life away, almost before his family were aware that he
was any worse. Thus another sudden death had occurred,
and another aged veteran of the cross had departed this life
for the better life above.

The disease with which he died was caused by a derange-
ment of the blood vessels of the heart. This disease had
been contracted during his residence at Theresa, in 1860,
when the Methodist Church in that place was consumed by
fire. His exertions on that occasion were such as to produce
spasmodic affection of the heart, which not only became
chronic, but increased in violence to the close of life.

On the following Wednesday, his funeral was attended at
the Methodist Church in Malone. There was an immense
congregation present to testify their respect for the memory
of the deceased. The portico in front of the church, the
pulpit and orchestra were appropriately draped in mourning.
The order of Free and Accepted Masons, of which our
brother was a member, was present in full mourning regalia.
The Methodist ministers on Potsdam and Ogdensburg
Districts, to the number of twelve, were present. There
was present, also, at the funeral, his beloved brother, Rev.
Gideon Shepard, of the Methodist Episcopal Church in Can-
ada—a man who, like his brother Hiram, has unflinchingly
adhered to the church of his early choice through weal and
woe, and who, although now somewhat advanced in years, is
still standing upon Zion’s walls, blowing the silver trump.
Also, his eldest daughter, accompanied by her husband, Rev.
G. W. Whitney, of the Newark Conference. The funeral ser-
mon was preached by Rev. F. F. Jewell, pastor of the church,
he being assisted by Revs. I. L. Hunt, P. D. Gorrie, J. H.
Lamb, B. 8. Wright, O. C. Cole, T. Richey and R. E. King
in the services. The text from Micah vii, 2—“The good
man is perished out of the earth,”—was exceedingly appro-
priate, and most elogently applied to the death of the de-
ceased. His remains, enclosed in a substantial coffin, covered
with black cloth, were deposited in the village cemetery, on
AIRAM SHEPARD. 24)

the west side of the river, where they will undoubtedly lie
until the resurrection of the just.

The state of his mind just before his death may be in-
ferred from the following extract from the obituary written

by Brother Jewell, which proves that though the summons
was a sudden one, he was not unprepared for it:

<8 % * # A cheerful Christian life closed in a
happy peaceful death. There might have been times in
the earlier stages of’ his sickness, when multiplied pains
would make earth seem wearisome, and cause him to sigh
for home, feeling like Paul, ‘In a strait betwixt two, hav-
ing a desire to depart and be with Christ which is far
better. Indeed, he was constantly in such communion
with the rest above, as to abide under an experience of its
infinite desirableness. The disease by which our brother
was brought to the grave was in its nature calculated to lay
a heavy burden upon his religious feelings, producing that
restlessness and discontent which is very irritating. But it
only produced a slight ripple upon the surface, while the
current of spiritual life flowed deeply and calmly through
the channels of the soul.

“He assured us, and wished us to bear his testimony to
the world after he was gone, that his confidence in the great
fundamental principles of Christianity remained unshaken
to the last. They were to him a sure foundation upon
which his feet rested amid the swellings of Jordan. As he
was declaring his distrust of self, and his faith in Christ as
his only hope, we repeated to hiin the words of the dying
Scotch divine, the pious McLaren, who, upon being asked
by his colleague just before his death what he was doing,
replied, ‘I am gathering together all my prayers, all my
sermons, all my good deeds, and all my ill deeds, and am
going to throw them all overboard, and swim to glory on
the plank of free grace.’ ‘Oh,’ said our brother, ‘that is
just as I feel, saved by grace.’ He cheerfully recognized
every blessing as coming directly from the Lord. The
morning before the one on which he diced, he awoke and
immediately commenced praising God aloud for the sleep
he had enjoyed, saying, ‘Oh! how good the Lord is, I will
praise him,’ and thus continued for some time. The night
before his departure he declared himself in possession of a
peace and tranquility which was inexpressible heavenly,
230 BLACK RIVER CONFERENCE MEMORIAL.

causing him to frequently break forth in the utterances,
‘Oh what peace! what pedce I enjoy.’”

No one who knew Brother Shepard could for a moment
doubt his piety or deep devotion to the cause of God. He
was a man full of faith and the Holy Ghost, and evinced at
all times an unyielding attachment to the church and the
institutions of Christianity. Yet it would be too much to
claim infallibility for even him. Like the rest of mankind
he was human, and being human was liable to err even with
the best of motives and the most honest intentions. We
have heard it stated that he sometimes lacked what phre-
nologists call firmness, but we are inclined to believe that if
ever he betrayed a want of steady adherence to certain posi-
tions, once assumed, it was because he looked at the matter
in a different light from what he had previously done. In
other words, he saw some good reason for changing his
mind, or he viewed the position then and now taken, as one
that might or might not be assumed without involving the
question of principle; certainly, so far as religion and the
work ‘of God in their general principles are concerned, no
man could be firmer, or more steadfast and unmovable, than
Brother Shepard. At all times, at home or abroad, in the
church or in the street, in the pulpit or in the parlor, the
same steady, persevering course of piety was pursued.

In physical proportion, Brother Shepard had a large,
robust frame. He was tall, and though in early life some-
what slim, yet, as he grew older, he inclined to corpulency.
His hair when young was flaxen, and when old was quite
gray. He had a mild blue eye, and whether in the pulpit
or out, made quite a commanding appearance.

In point of talent, Brother Shepard was far above medi-
ocrity. He had much native talent, but more that was
acquired by hard study, and persevering research. His edu-
cation was quite respectable, as his sermons and other pub-
lic efforts proved. He was a deep and close thinker, and
HIRAM SHEPARD. 231

frequently ventured upon metaphysical ground in his
preaching and writings.

As a preacher, he occupied quite an elevated position in
the ranks of the ministry. He was not, indeed, what some
would call profound, but his sermons were good and prac-
tical, and evinced much patient thought and hard study in
their composition. Like other men, he had his favorite
subjects, and seemed to feel more at home in handling some
things than others, still he seldom met with a failure in his
boldest attempts at oratory, unless his surroundings were
such as to embarrass his thoughts. He delighted often to
dwell on the important and fundamental doctrines of Chris-
tianity, such as the atonement, the resurrection and immor-
tality of the soul, and his pulpit efforts were generally well
received and appreciated. Unlike some others who attain
their zenith of usefulness and fame as preachers at the
middle of life, Brother Shepard grew stronger as he ad-
vanced toward old age, and it, is no doubt true, that he
never was more popular as a preacher than during the few
last years of his life.

He was also a good pastor, visiting his people regardless
of their position in society and without enquiring whether
they were rich or poor. In him, all alike found a friend,
one to whom they might safely look for counsel and advice.
In the prayer-meeting and class-meeting he was constantly
present when health would allow, or other circumstances
did not prevent his atteudance.

He took quite an interest in the anti-slavery movement of

_the last quarter of a century. He was opposed—as has been

the conference of which he was so long a member—to the
perpetuation of that accursed system of wrong, which chattle-
izes and brutalizes human beings. He opposed its continn-
ance and performed his share of the work in producing a
reform of public sentiment at the North, in regard to the
anti-slavery work.

We will bring this chapter to a close by saying that in all
982 BLACK RIVER CONFERENCE MEMORIAL.

the domestic relations of life, Brother Shepard was without
reproach. As a husband, father, brother, son, he loved and
was beloved in return. Those who survive him, especially
his deeply afflicted widow, and his now orphaned children
feel that their loss is irreparable. The kind father, the
affectionate husband has sped his upward flight to glory-
land, where may it be the privilege of all the members of
his family, and the ministers left behind, and the church of
God in general, to hail his happy spirit and join him in
singing glory to the Lamb! He died May 25th, 1862.

CHAPTER XVIII.
REV. SMITH GRIFFIN.

Tue author exceedingly regrets that in regard to the life
and labors of this excellent man and minister of Jesus
Christ, so few memoranda are to be found; even the usual
“Memoir” in the annual printed minutes of the confer-
ence seems to be wanting, so that we find ourselves unable
to prepare such an account of his ministry as we know his
merits and success demand, and might be expected by his
many friends who hold his memory in affectionate esteem.
In regard to the time or place of his birth we have no
information, nor of his boyhood life and early education,
nor of his conversion or call to the ministry.

Brother Griffin was admitted on trial in the Black River
Conference in 1851, at its session in Oswego, and was ap-
pointed to the charge of Rossie mission, H. Shepard, pre-
siding elder. 1852, he was continued on trial and sent to
Natural Bridge Circuit, on the same district. In 1858, he
was still continued on trial, and returned to the same charge.
SMITH GRIFFIN. 233

In 1854, he was received into full connection in the eon-
ference, ordained deacon by Bishop Morris, at Camden,
N. Y., and sent to Lisbon Cireuit, under the same presiding
elder. The following year, he preached in South Canton
and Pierrepont, with C. L. Dunning as his presiding elder.
In 1856, he returned to his charge of the previous year, hav-
ing at the conference held in Syracuse, been ordained el-
der by Bishop Waugh. In 1857, he was sent to Brasher
Circuit, in Potsdam District, P. D. Gorrie, presiding el-
der, and the following year to Bangor Circuit, on the same
district, with L. D. White, as presiding elder, where he
remained two years, and was then appointed to Moira Sta-
tion, in 1860. In 1861, he was sent to Three Mile Bay Cir-
cuit, in Watertown district, G. Baker, presiding elder, to
which charge he was returned in 1862, and where he closed
his life and labors October 30th of the same year, exclaim-
ing as he departed this life, to gaze upon the scenes of an-
other life: “ All bright !”

Thus died a good man and a useful minister, and although
there are but few written records of his life and labors left
behind from which to draw, in the preparation of a more
extensive memoir, yet we feel prepared to say from the lim-
ited acquaintance we were permitted to form with him,
while serving as his presiding elder, fora single year, that
he was emphatically a man of God, deeply devoted to his
work, and earnest in his efforts to save souls. As a preacher,
he was not one of the brilliant kind. His sermons were
solid, methodical and Methodistical, terse and pungent, plain
and convinecing—of such a style and character that no con-
gregation ever felt ashamed of them. He was a man who
possessed a great fund of knowledge, having acquired a
respectable English education and passed creditable exam-
inations in the course of conference study preparatory to his
admission and ordination. We thus leave him with this
brief tribute of respect to his memory, not forgetting that
“the memory of the just is blessed.”
9384 BLACK RIVER CONFERENCE MEMORIAL.

~

CHAPTER XIX.
REV. BENJ AMIN PHILLIPS.

Tusis worthy and beloved minister of the gospel was born
in the city of Utica, in the state of New York, on the 21st '
day of October, 1805. His parents were natives of Wales,
having emigrated to this country when young, and having
become acquainted with each other ‘in Utica, where they
subsequently married. Benjamin was the eldest of nine
children—five sons and four daughters—some of whom have
long since slumbered with the dead.

When Benjamin was eight or nine years old, his parents
removed from Utica to the village of Cazenovia. Here they
remained about two years, when they again removed to Ho-
mer, Cortland County, N. Y. At the age of eleven, he went
to live with a farmer by the name of George Washington
Sweeden, who was remembered by Benjamin as a “very
good man,” and a member of the Presbyterian Church.
With this man, he remained two years, working on the farm,
when he left him for the purpose of learning a trade, and
after a short time, he became an indented apprentice to Mr.
Norman Curtis, of Homer, a tanner and shoemaker, with
whom he remained six years, or until the period of attaining
his majority.

About six months before he became of age, he sought and
found the pearl of great price—a most happy event in his
youthful history. Previously to this, he had commenced
devising plans for the acquirement of wealth, and even for
a while after his conversion, he saw nothing in the dealings
of providence to indicate any different course of conduct,
and certainly none that pointed to the sacred office as the
post of duty. Others, however, who were acquainted with
him, foresaw that God had a work for him to do in the chureh,
and after repeated conversations with him on the subject, be
 

REV. BENd. PHILIPS.
BENJAMIN PHILLIPS. 23D

resolved to leave all in the hands of God, and go anywhere
and do anything the providence of God should dictate. At
the earnest solicitation of Rev. G. W. Densmore, at that
time preacher in charge of Cortlandville station, he resolved to
become a student in the Cazenovia Seminary. He went
with fear and trembling, but to encourage him, his friend
Densmore took him in his own earriage from Cortland to
the village of Cazenovia, where, for the first year, he boarded
in the family of Rev. George Gary. To young Benjamin,
Brother Gary proved himself a father and wise counselor,
and whose advice and pious admonitions, together with his
close-pointed and timely criticisms, were highly conducive
to his advancement iu science, as well as in religion. Dur-
ing the last six months of lis stay at the seminary, he boarded
in the family of Doctor Nolton, a pious and worthy physi-
cian of the village, who, with his excellent lady, was deeply
devoted to the cause of Christ, and who became so ardently
attached to their young friend, that when he left them, they
declined receiving anything for his board.

Under the supervision and principalship of Augustus W.
Smith, L. L. D., who was then at the head of the faculty,
Brother Phillips received his academic education, while un-
der the preaching of Rev. John Dempster, D. D., who was,
the greater part of the time, preacher in charge of the sta-
tion, he not only became more firmly resolved to dedicate
his life to the ministry, but became much better prepared
to wield successfully the sword of the spirit. On leaving
the seminary, he returned to his father’s, in Cortlandville,
where he spent a few weeks, preparatory to entering fully
upon the work before him.

We should have before stated, that prior to becoming a
student at Cazenovia, Brother Phillips had received license
to exhort in Homer. His license dates Nov. 13th, 1827, and
that he received license to preach in Cazenovia, October
25th, 1828. In the following June, the Oneida Conference
held its annual session in Cazenovia, Bishop Roberts pre-
236 BLACK RIVER CONFERENCE MEMORIAL.

siding, at which time our young brother was admitted ou
trial, and appointed to Marcellus Circuit, in company with
Brother Gary and Doolittle as his associate preachers. These
were men of deep and varied experience, and as Brother
Phillips says in his journal, “just such men as a boy, or
rather youth like myself needed.” The year passed away
pleasantly, and they enjoyed a good degree of spiritual pros-
perity. Atacamp meeting, held on the circuit during the
year, Brother Gary announced the fact that there had been
104 conversions as the result of the meeting. The eccentric
Lorenzo Dow was present, and assisted in his peculiar man-
ner. At the close of their year’s labor, it was found that
some 800 souls had been added to the church.

At the next session of the conference, held in Utica,
Bishop Hedding presiding, Brother Phillips was continued
on trial, and appointed to Pompey Circuit, with Revs. Good-
win, Stoddard and Alvin Torrey as his senior colleagues.
This year was also a pleasant and profitable one to the young
preacher. At the following session of the conference, (1831,)
Brother Phillips was received into full connection, and or-
dained deacon by Bishop Soule. He was sent to Brownville
and Sackets harbor, which places then formed a two weeks’
circuit. While on this charge, he boarded in the family of
Brother Hiscock, who resided in Brownville, and of whom
he speaks with grateful remembrance. At this latter place,
he remarks: “We commenced building a church, which
was finished by my successor. Here we had at the time, a
good state of things and some revival, but none at the Har-
bor. At this point on the charge, we had some trouble, but
nothing very serious, and yet enough to prevent, at least to
some extent, the revival of God’s work. Brother Azariah
Hall, of precious memory, was my immediate predecessor,
and being extensively useful and popular among the people,
it was with great difficulty that the friends could submit to
talents of a less popular stamp. Besides, they had enjoyed,
under his administration, a glorious revival. Hence, my
BENJAMIN PHILLIPS. 237

year among them was rather a cleansing one, and not noted
for a direct building up of the membership. And this kind
of work is generally anything but popular in the church or
out of it.”

At the next conference (1832) held at Manlius Square,
Lishop Hedding presiding, Brother Phillips was appointed
to Lowville and Martinsburgh, with Rev. Schuyler Hoes as
his colleague. During the year Brother Phillips was married
in the village of Lansingville, Tompkins County, N. Y., to
Miss Caroline Matilda Fletcher, a young lady of more than
ordinary talent, and who for some years had been a devoted
and successful teacher. He found in her that help a min-
ister needs—a friend and counselor—as also a bearer of his
burdens. The year was a pleasant one for both pastor and
people, for although disappointed at an early period of the
year by the removal of Brother Hoes to the charge of the
Adams station, God blessed the labors of lis successor,
Rev. Richard Lyle, so that on the whole they enjoyed a
year of prosperity.

In 1833, the conference again met in Cazenovia, and
Bishop Hedding again presided, by whom he was ordained
elder. At the close of the session his name was found at-
tached to Potsdam station, St. Lawrence County. Of this
change, we find the following remarks in his journal: “The
people of Potsdam are among the most refined and intelli-
gent in all that region of country. They are principally
from Vermont. They are industrious, and many of them
are considered wealthy. Among other excellent traits of
character, they may be put down as a church-going people.
Our membership are among the most respectable, intel-
ligent and pious in the community. They have one
of the best choirs I ever heard sing—and withal, the
leading singers are very devotional, being among the
eminently spiritual worshipers. Though I performed a
large amount of labor on this charge, yet there was no gen-
eral revival of the work of God among the people; still,
288 BLACK RIVER CONFERENCE MEMORIAL.

there were a few professed conversions, besides quickenings
in the membership.‘ The brethren appeared generally
friendly and affectionate. I think very highly of the peo-
ple of Potsdam. May the Lord bless and forever save
them !”

At the next conference, held in Auburn, Brother Phil-
lips was appointed to Carthage Circuit, with Rev. G. W.
Barney as his colleague, where they enjoyed at different ap-
pointments refreshing showers of grace. Nothing, how-
ever, of universal interest, seems to have occurred during
the year. At the conference of 1835, held in Oswego,
Brother Phillips was sent to Brownville station. Of his
labors at this place, he remarks: “All things were in a
prosperous condition till the last half of the year, when a
portion of the society became very much opposed to the use
of a bass viol in the choir. The spirit of party feeling im-
mediately showed itself. What the preacher could do to
restore peace and unity, he did, but it took a long time to
do what little was accomplished in this matter. Even at
this distance of time, I doubt whether the sore is fully
healed. ‘Behold, how great a matter a little fire kindleth? ”

In addition to these church difficulties, our brother was
sorely afflicted in his family by the sickness and death of
both of his children, within two weeks of each other.. The
disease of which they died was dysentery, which spread
through the village like a fearful pestilence. But the grace
of God, ever present with those who seek it, sustained him
in the midst of his sorrows. °

At the first session of the newly organized Black River
Conference, held in. Watertown, Bishop Waugh in the
chair, Brother Phillips was appointed to the charge of Jor-
dan station, where he enjoyed some success, but had a year
of trial and perplexity, arising from the expulsion of a local
preacher. Here, likewise, he caught a severe cold, which
so affected and inflamed his lungs that many thought he
would die with the “quick consumption.” His health, how-
BENJAMIN PHILLIPS. 239

ever, rallied a little. He visited New York city and several
towns in Massachusetts, and after an absence of several
weeks, returned with improved health to his charge, where
he finished his year’s labors with a feeling of gratitude that
God had spared his life. :

In 1887, at the conference held in Potsdam, he received
his appointment to Clay Circuit, in Onondaga County,
where he enjoyed, during the year, quite an extensive revi-
val of religion. _ People and preachers labored harmoniously
together, and at the close of the year it was fully expected
by him and the people, that he would be re-appointed for
another year, but at the conference held in Fulton, to his
great disappointment, his name was attached to Oswego
station, at that time one of the most important charges in
the conference. His views and feelings on this occasion
can be better expressed in his own words:

“Left for conference with the understanding that I should
return with a view to erect a church in Liverpool, one of
the appointments on the charge. But the result showed
how liable men are to disappointment. I was sent in an-
other direction. This was to all on the circuit an unex-
pected event and was attended with a feeling not only of
disappointment but of disaffection, which proved detrimental
to the interests of the charge. The wisdom of the appoint-
ing power is generally evinced, and is eminently successful
in the exercise of its prerogatives, but in this case, it appeared
to be one of those instances in which its power and prudence
are, to the minds of such as are not well acquainted with
our system of itinerancy, looked upon as questionable. It
is much like other great and good systems that cannot be
excelled, yet there are occasional defects. Indeed, I often
wonder that there are so few mistakes made in carrying out
our system, and espécially so when there are so many changes
going on. When systems that have long been regarded as
sound are being tested, our system of itinerancy will stand
the closest scrutiny.”

As before stated, in 1838, he was sent to Oswego station
where he spent a very pleasant year, and where he

received many tokens of kindness. He fully expected
240 BLACK RIVER CONFERENCE MEMORIAL.

to return a second year, “ But,” he remarks, “the Lord
ordered it otherwise, as did the conference, and so I
was content.” He was appointed in 1839, to Sackets
Harbor, his former field of labor in 1831. Though disap-
pointed again, he enjoyed a year of great prosperity, and
took incipient steps toward the erection of a church edifice.
A lot of land in an eligible position was purchased, a sub-
scription was circulated, and the enterprise met with general
favor among the people. At the next conference, (1840,)
held in Pulaski, Bishop Roberts presiding, Brother Phillips
was re-appointed to Sackets Harbor. His congregation
during his second year increased in size and respectability,
and after having secured all he could by subscription for
building the church, he appointed a public “bee” for the
purpose of collecting building materials. The bee com-
menced in December, and continued till the following
April, the people entering into the matter with much zeal.
Some gave timber, others lumber, others labor, others team
work, etc., etc., all tending to accomplish the great end in
view, the erection of a suitable house for the worship of
God. Brother Phillips mentions in his journal the names
of certain gentlemen who greatly aided and encouraged him
in the enterprise, and among them Col. Elisha Camp, Samuel
Hooker, and Asabel Smith. The ensuing winter the church
was completed, and dedicated to the worship of Almighty
_ God under the supervision of Rev. George Sawyer, who
had succeeded Brother Phillips in the charge of the station.
In this connection it may not be amiss for the author to
remind his brethren in the ministry of the power and influ-
ence they may and should exert, in building up the church
of God, both as regards its spiritual and temporal interests.
How few conversions would the church witness from year
to year, were it not for a faithful ministry ; and how small
the number of houses of worship that would be erected, did
not the ministers begin, continue and end the work! After
many years observation, we are led to think that neither the
BENJAMIN PHILLIPS. O41

temporal or spiritual interests of our Zion could or would be
promoted without the earnest efforts of the ministry. In-
deed, we know not of a single revival that ever took place
without the labors, directly or indirectly of the preachers of
the gospel, ner do we know of a single church that was
ever erected, except as. the result of the efforts of some
laborious minister. Our brethren in the laity, however
they may covperate and make pecuniary sacrifices for the
erection of churches, little know the amount of labor and
anxiety voluntarily assumed and unselfishly expended in
such enterprises by the minister, who is in many respects
the originator and completor of the same. But even should
the active céoperators in a church appreciate and remember
with gratitude the labors and sacrifices of some man of God,
who raised them up asa people to an honorable, perhaps.
enviable position among the churches of the land; a few
years pass away, “another king” arises, “who knew not
Joseph,” and the services of the now, perhaps, aged pilgrim
are forgotten. Still God remembers him, and carries on his
work from year to year, and from age to age, and‘ when
Jesus comes in the clouds of heaven, his reward will be
with him. Labor then, my brother, for the upbuilding of
the church of Christ, while you listen to the encouraging
voice of your Master as he says: “Lo! I come to give to
every man according to his work.”

1841. This year conference sat at Rome, Bishop Soule
presiding. Had it been possible to have returned Brother
Phillips to Sackets Harbor for a third year’s labor, without
a violation of the rule, no doubt the bishop and his council
would have gladly consented to the appointment. But the
rule could not be violated with propriety, and so our brother
was sent to French Creek charge, where he had the privi-
lege of laboring for the erection of another church, begun
under the administration of his predecessor, and which he
had the pleasure of seeing dedicated early in the winter.
During this year his wife spent the summer in visiting her

16
P42 BLACK RIVER CONFERENCE MEMORIAL.

friends in Pennsylvania, and returning in October, they re-
commenced house-keeping. The year was a prosperous one.

At the conference of 1842, held in Watertown by Bishop
Hedding, at’ the earnest solicitation of the brethren at
Sackets Harbor, Brother Phillips was again appointed to
that station. The brethren at French Creek were unwilling
to lose his services, but in true Methodist style yielded to
the arrangements of Providence. The year was remarkably
prosperous. He commenced a series of meetings on New
Year’s eve, and continued them for three months, the inter-
est not seeming to abate during that length of time. Nearly
one hundred joined the church, many of whom belonged to
some of the first families in the place.

The following year, 1843, he labored in Weedsport,
Cayuga County, where he enjoyed some prosperity; but
when the Methodist community was somewhat annoyed
and divided by the “ Wesleyan secession,” Brother Phillips,
as an “Episcopal” Methodist minister, of course stood up in
defence of the church of his choice. He held a public dis-
cussion with a “Wesleyan” minister, and although nota
controversialist, he succeeded in convincing the large audi-
ence of the correctness of his position, who, by an over-
whelming majority vote decided in favor of the old church,
which produced such an effect on the mind of his oppo-
nent that he soon after left the place, and troubled them no
more.

At the conference of 1844, held at Potsdam, Bishop
Hamline presiding, Brother Phillips believed it to be his
duty to locate. This step he took at the earnest solicitation
of his friends residing in Trumansburgh, in the north-
western part of Pennsylvania, who were ever anxious to

have Brother Phillips move among them. Accordingly,
after his location, he removed with his family to the place
already named, where he was received with every token of
respect and affection, and where he expected to make a per-
manent abode. But man’s ways and designs are. not always
according to the divine will.
BENJAMIN PHILLIPS. 243

About the time of his arrival among his friends, a most
alarming and fatal epidemic began to prevail, so much so,
as to produce gloominess and to cast a shadow over all
things that would otherwise have been bright and joyous.
After spending a few weeks among his friends, and believ-
ing that he had erred in asking for a location, he returned
with his family to the state of New York, and resided for
the remainder of the conference year in Lansingville,
Tompkins County, twenty-five miles south of the city of
Auburn, where he was employed by the presiding elder to
preach on Groton Circuit.

In regard to the matter of his location, he makes the fol-
lowing sensible remarks in his journal: “TI always regretted
that foolish step of location; hope I have fully repented it.
Every one who locates should mature the matter fully, be-
fore he takes the responsibility into his own hands, so to
speak. That there are circumstances under which it is duty,
I have no doubt, but those instances are few and far be-
tween.”

Although the year 1544 was one of affliction and disap-
pointment to Brother Phillips, he found true friends in all
his wanderings. After his return to the state of New York
and his employment on Groton Circuit, he found in his
colleagues, Revs. Henry Ercunbruek and Sylvester Minier,
noble-hearted, generous men, who sympathized with him in
his disappointments and trials, and encouraged him to renew
his relations to the conference. Accordingly, at the session
of the Black River Conference of 1845, held in Mexicoville,
he was re-admitted and appoirfted to the charge of Victory
Cireuit, with Rev. Browning Nichols, then a local preacher,
as his assistant. Here he labored successfully, not only in
the ministry, but assiduously to purchase and pay for a par-
sonage at Victory village. This place is equidistant between
Auburn and Oswego, on the direct stage-route—about twenty
miles from either place. So well did he succeed this year
in his work, that at the following conference session, held
244 BLACK RIVER CONFERENCE MEMORIAL.

in Lowville, he and Brother Nichols were re-appointed to
Victory Cireuit, where they enjoyed revival influences at
several appointments on the charge.

At the next conference, (1847,) held at Malone, Franklin
County, N. Y., Bishop Morris presiding, the subject of this
Memoir was sent to the village of Baldwinsville, in Onon-
daga County. This was and is an important charge, em-
bracing a very respectable and intelligent membership. He
was, however, soon attacked with the fever and ague, a dis-
ease very prevalent in this locality. His wife’s health also
was very poor, suffering, as she was, from a disease of the
pulmonary organs. These, together with some opposition
in the church, rendered the year on the whole, rather un-
pleasant. Nevertheless, a few were converted and reclaimed,
and the church as a whole was greatly edified. The follow-
ing year, 1848, the conference sat at Adams, Jefferson
County, at which session Brother Phillips was elected assis-
tant secretary. He was assigned to the duty of journalizing,
for which he was well adapted, as he wrote a round, plain
hand, remarkably legible and exact. Although more or less
attacked with fever and ague during the session, he sueceeded
in discharging the somewhat onerous duties of journalizing
secretary to the satisfaction of the conference. He also re-
ceived his appointment to Salina station, one of the three
charges in the city of Syracuse. At this place he was called
to part with the companion of his joys and sorrows, who died
February 4th, 1849. She departed this life in holy triumph,
and agreeably to her dying request. she was buried in Lan-
singville, Tompkins County, N. Y.

In regard to this affliction Brother Phillips in his jour-
nal, remarks: “To me this was a gloomy event. How
lonely the heart under such a bereavement! I had ex-
pended a great deal in the purchase of medicines, but noth-
ing could arrest the progress of that fatal and flattering
disease, consumption. It had its course, and completed its
dreadful work. Though this was a year of trying affliction,
BENJAMIN PHILLIPS. 245

it was a year of some prosperity—a few converts and the
church quickened and encouraged.”

Thus, while passing through the furnace of domestic
afiliction, our bereaved brother did not forget the work to
which the Head of the Church had called him, but labored
on, trying in all possible ways to bring souls to Christ.
After the death of his wife, he gave up house-keeping, and
boarded the remainder of the year in the family of Brother
Edwin Brown, a most excellent official member of the church
in Salina, of whom and whose family he speaks in the most
affectionate and grateful terms. At the following confer-
ence, (1849,) Brother Phillips wax returned to Salina.
During the greater portion of this year he boarded in the
family of Mr. Elmore Morse, a respected citizen of that
place, of whom he also speaks most respectfully and affec-
tionately. He had also a vear of some prosperity spiritually
aud temporally, as they repaired and improved their church
edifice.

On the 13th of June, 1850, just before the session of the
conference, Brother Phillips ceased to be a widower by
fending to the hymenial altar, Miss Sarah Osborn, of Herki-
mer, New York, daughter of Rev. Simeon Osborn, local
preacher, and a man highly esteemed and respected in the
community where he resided, not only for his talents, but
his piety and benevolence. After his marriage, Brother
Phillips attended the conference held in Rome, Bishop
Waugh presiding, and received his appointment to Little
Falls station, a village of considerable importance on the
line of the Central Railroad and Erie canal, in Herkimer
County. His immediate predecessor, Rev. Samuel Orvis,
was exceedingly popular among the people, which rendered
it more difficult for his successor, whoever he might be, to
sustain himself ; but Brother Phillips was equal to the task,
and gave general satisfaction during the year.
> The two following years, 1851-2, he labored on Newport
Cireuit with Rev. Ralph Fraser, as his junior colleague
246 BLACK RIVER CONFERENCE MEMORIAL.

During both years, they enjoyed glorious revivals of relig-
ion. Brother Phillips also labored faithfully to discharge a
debt against the church property in Newport village. He
spent several weeks abroad collecting funds and succeeded in
paying a considerable portion of the same. -During these
two years, however, his health had perceptably failed. In-
deed, ever since his residence in Baldwinsville, where he
had a severe attack of ague and fever, he, to use his own
words, had not seen a well day, the ee having aggra-
vated an old hereditary disease peculiar to his family,
namely the gravel, of which disease his father had died.
At the conference of 1853, held in Watertown, Bishop
Simpson presiding, Brother Phillips had a severe attack of
the disease above mentioned, by which he was confined to
his room for several days. He was quartered at the house
of Brother Jacob Hemingway, an old friend of his, who
with his kind family made their guest as comfortable as
possible. Teeling during the conference that his health
would not admit of his taking a charge, he reluctantly ap-
plied for a superannuated relation which was freely granted
by his brethren of the conference.

After conference he removed his family to Hanover,
Cortland County, and occupied ‘the premises formerly occu-
pied by his respected father, who died in the Lord, June 21st,
1852, and who, with the mother, lies buried side by side in
the peaceful grave-yard of that place, in hope of a blissful
resurrection. From the time of his superannuation to the
close of life, Brother Phillips forwarded to the confer-
ence the usual certificate required of those superannuated
members, residing within the bounds of other conferences.
It is needless to say that each of these certificates bore testi-
mony to the undeviating Christian course of our dearly beloved
brother in the ministry. At the conference of 1854, held in
Camden, Brother Phillips was not present, on account of
enfeebled health. At the following session, (1855,) it was
his privilege to meet with and join in the deliberations of
BENJAMIN PHILLIPS. 247

his brethren. Ifis anxiety to attend this conference was in-
creased by the fact that the delegates to the general conference
were to be chosen, and as the great question of anti-slavery
was intimately connected with the choice of proper persons to
represent the conference, he could not well deny himself
the opportunity of being present and giving his vote for
such. The result of the vote of the conference was the
choice of Revs. A. J. Phelps, I. S. Bingham, G. Baker,
F. H. Stanton, J. Erwin, H. Mattison and P. D. Gorrie as
delegates.

At the following session of 1856, held in the city of Syra-
cuse, Brother Phillips was present for the last time. Al-
though the session was a stormy one, because of the defeat
of the former editor of the Vorthern Christian Adwocate,
in his efforts to secure a relation by the general conference,
and although he had many warm friends in the Black
River Conference, who manifested their zeal in’ outspoken
language in behalf of what they no doubt considered the
right, yet Brother Phillips believing in the good intentions
of the general conference, and assured of the integrity and
piety of its members, calmly looked upon the storm as it
passed without intermeddling in thestrife. In this no doubt
he acted wisely, while his constant desire and prayer was
for Zion’s peace. In relation to himself, he remarks: “My
relation was continued—a superannuated man, truly! How
cheering it would be were I in fact an effective man! What
a blessing to my own soul, and I might hope it would be to
others! But I must be contented with my lot as itis. I
have had my day of active usefulness. How little did I
think the peculiar condition of the superannuated while in
‘my strength and vigor. Little did I read the feelings of the
minister when laid aside from the active work. Still he
can do something if he lives near to God, and walks cireum-
spectly before the world.”

At the conferences of 1857-8-9-60-61 and 62, our good
brother was not present. The last entry in his journal is in
948 BLACK RIVER CONFERENCE MEMORIAL.

these words: ‘ This year (1862) conference held its session
at Oswego, in the East Church, so-called. Sent my usual
certificate. Hope to be able yet to attend with my brethren
of Black River Conference, for love them /” But before
another conference session our dearly beloved brother had
ended his days in peace and Christian hope. He died in
great peace, on Tuesday, February 17th, 1863.

He died in Cortland, N. Y., in the 58th year of his age.
His funeral services were held in Cortland, and his remains
conveyed to Herkimer for interment. His death was deeply
lamented by hundreds, and even thousands, of those’ who *
had known him long and loved him well.

Brother Phillips was an able man, and an able preacher,
richly endowed with gifts and grace and practical useful-
ness, which are the necessary disciplinary pre-requisites of
every Methodist minister. But while some have these pre-
requisites more, others have them in a less degree. Brother
Phillips seemed to possess them in a more than medium
degree, especially the first and last. In regard to talent,
he was more than above the ordinary standard, and so in
regard to his usefulness, if we measure usefulness by success,
he was above many of his brethren in this respect. As to
his piety, no one, most certainly no Christian, could doubt
the piety of Benjamin Phillips. He was not only a Christ-
ian, but a Christian gentleman of fine appearance and culti-
vated manners, respected and beloved by all who formed his
acquaintance. Except for his few years of superannuation, his
loss from the ranks would have been more deeply and pun-
gently felt, but time passing soothes many sorrows and ac-
customs us to endure evils that otherwise would be hard to
bear,
 

 

REV.G.W. BARNEY.
GODFREY W. BARNEY. 949

CHAPTER Xx.

REV. GODFREY W. BARNEY.

Goprrry Watpo Barney was born in Herkimer, Herki-
mer County, New York, September 18th, 1795. His father,
Doctor Daniel Barney, moved from Rhode Island to Herki-
mer County in the previous year, and from thence to Rut-
land, Jefferson County, New York, about the year 1800;
then to Adams, and from there to Henderson, in the same
county. The Doctor was a practicing physician, but kept
his family on a farm, and young Godfrey assisted his father
in farm work during his boyhood days, and was a playmate
of Charles G. Finney, the celebrated revivalist of subse-
quent years. During the war of 1812, young Godfrey joined
the army as a private, and served for a short time in the
55th regiment of New York State militia, at Sackets Har-
bor, in 1814, and as a reward for his services in the army he
subsequently received a warrant for forty acres of land, and
still later, another warrant for 120 acres, and his widow now
draws a pension of $96 per annum from Government, on
the same account. In 1819, he had an Ensign’s commission
granted him, which, however, he did not feel free to accept,
as his hopes and intentions were directed to higher and
nobler things than mere worldly glory. Besides, in those
days it was the custom whenever an officer accepted a com-
mission, that he “wet” his commission by treating his com-
pany all round with intoxicating liquor. This, young Bar-
ney could not conscientiously do, and would rather sacrifice
his commission than violate conscience. Other reasons had
their weight also.

In July or August, 1816, he was converted to God, in the
town of Adams, while on horseback, returning from Water-
250 BLACK RIVER CONFERENCE MEMORIAL.

town to Henderson. It was about midnight. When near
Smithville, while thinking deeply on the subject of his soul’s
salvation, and feeling himself to be a condemned sinner, his
mind was directed to the cross, and, using his own language,
“I saw Jesus Christ, and felt his love shed abroad in my heart,
by the Holy Ghost, given unto me.” He joined the Methodist
Episcopal Church, on trial, June 18th, 1818, and in full
connection in due time. He was baptized by Rev. Luther
Bishop, September 6th, 1818, at Henderson, and henceforth
seemed to devote all his energies to the promotion of the
cause of God, and was soon called by his brethren to occupy
a prominent position on the walls of Zion.

He began preaching December 17th, 1826, in the Metho-
dist Episcopal chapel, Wardwell Settlerhent, in Ellisburgh,
having at this time a license to exhort. This his first public
effort was on a Saturday afternoon, at a quarterly meeting,
and by invitation of the presiding elder, who was present.
His first license to preach was given at Rodman, February
24th, 1827, and signed by Goodwin Stoddard, presiding el-
der. At thesame quarterly conference he was recommended
as a proper person to join the traveling connection, and at
the next session of the Genesee Conference, held in.June,
1827, he was received on trial, and appointed to Potsdam
Circuit, in St. Lawrence County. In 1828, he labored the
greater portion of the year on Gouverneur Circuit, and in
1829 and 1830, on Malone Circuit, being, these years, con-
nected with the Oneida Conference, which had been organ-
ized in 1828. In 1831, he was received into full connection,
and was ordained deacon by Bishop Soule on the 17th of
July, 1831, at Lowville, N. Y. The year of his admission
to full connection, he was appointed to Fort Covington Cir-
cuit, and the following year to Parishville Circuit. At the
close of the latter year, he was ordained an elder in the church
of God by Bishop Elijah Hedding, on the 29th of Septem-
ber, 1833, at Cazenovia, N. Y., and was stationed at Wad-
dington, St. Lawrence County. In 1884-5, he labored in

ea
* GODFREY W. BARNEY. 251

Carthage, where he rendered acceptable service, but at the
close of his full term on that charge, his health having ma-
terially failed, he applied for and obtained a superannuated
relation to the conference. This occurred at the first session
of the newly-organized Black River Conference, which was
held in Watertown in 1836. During the years of his super-
annuation, he labored a portion of the year 1847 on Hender-
son charge, and the following year, 1848, he took an effective
relation again, and was stationed at Brownville, near Water-
town, where he labored during the year, but his health
continuing to fail, he went back again to the superannuated
list at the next conference of 1849.

It is proper to remark, that before entering upon the
active duties of the ministry, in 1827, he had somewhat pre-
pared himself, by a thorough course of mental training by
attendance at the higher seminaries of learning, for the
proper discharge of the duties of the ministry, and also by
teaching in the common schools of the state, and we have
before us papers signed by principals of academies, inspec-
tors of schools, and trustees of districts, where he had suc-
cessfully taught for consecutive terms, all recommending
him highly as a student and teacher. During the year 1832,
he was married in Bombay, N. Y., to Miss Lorinda Wilder,
of the same place, and here it will be in place to say that three
sisters of the same family married Methodist ministers, and
one, Betsy, married a “Christian” minister, who for
many years lived in the town of Potsdam, namely, Rev. Ira
Allen, a man of undoubted piety and superior gifts as a
preacher, and who for many years exercised a weighty influ-
ence for good through all the northern region of New York.
He will long be remembered by the older inhabitants of the
county.

Miss Arvilla Wilder was the wife of Rev. John Loveys, of
precious memory, whose biography is written in the “ Black
River Conference Memorial.” She subsequently became
the wife of Rev. Joseph H. Lamb, which happy union, we
259 BLACK RIVER CONFERENCE MEMORIAL.

trust, will be continued for many vears to come. Miss Nancy
Wilder was the wife of Rev. John Lawrey, formerly a
member of the Black River Conference, but since deceased.
As we before stated, Brother Barney was married in
Bombay. Here, during the previous year, he had secured
the erection of the first Methodist chapel in the county of
Franklin, and it was a matter of strong desire with him to
be married in this edifice. His intended wife was then a
student in the old St. Lawrence Academy, located in the
beautiful village of Potsdam, where, partly on the same old
site, rise the imposing buildings of the New York State
Normal Sehool, and as the former institution had sent forth
hundreds of well-educated students to adorn all parts of the
land, so the latter is engaged in scattering well-educated
teachers to all parts of our common country.

But to return: Brother Barney and Miss Wilder were
married in the aforementioned chapel, at the love feast on
Sabbath morning, September 30th, 1832, in the presence of
nearly a thousand persons, by the Rev. "Squire Chase, pre-
siding elder of the district. Sister Barney bore all the pri-
vations and hardships of an itinerant life, and now in green
old age survives her partner and resides with her son, a cele-
brated lawyer in Wonenoc, Wisconsin.

Sister Barney was the daughter of Peter and Polly Wil-
der, and was born in Vermont, but came to St. Lawrence
County with her parents, whom the author knew well in
after years—both being members of the Methodist Episco-
pal Chureh, within the bounds of his charge, which included
the place of their residence in Stockholm. Te also had the
melancholy duty to perform of officiating at the funeral of
Mrs. Wilder, after her decease.

From a perusal of the preceding pages relating to the
labors of Brother Barney, it will be inferred by the reader
that his health was feeble during the greater part of his
itinerant life. Such, indeed, was the fact, and especially
during the years. of his superannuation. In 1836, while
GODFREY W. BARNEY. 253

preaching at Carthage, and while delivering a sermon, he
was the subject of an abdominal rupture, which prostrated
him forthe time being, and compelled him to keep inside of
his house. It was shortly after this that he superannuated.
Another physical difficulty overtook him during the latter
years of his appearance on the floor of the conference—that
is deafness. He could not hear what was being said in the
pulpit, the altar, or on the floor of the house, without the aid
of an ear trumpet, which he now always carried with him,
and which afforded him only partial relief. This deafness
continued during life.

After being laid aside we find the following entry in his
journal: ‘It seems poor business for a Methodist preacher
to be helpless unless lie have funds of his own. But my
sufferings are light in comparison with what others have
suffered to bring the gospel to me. I speak in reference to
our fathers, most of whom have gone to their reward.” He
resided during the years of his superannuation at Carthage,
Henderson and Belleville, until the year 1858, when he re-
inoved with his family to Wisconsin. After traveling con-
siderably through the state in search of a proper location, .
he finally settled in Wonenoe, Juneau County, on a new
farm. He was at this time sixty-three years old, and feeble
in health, but by the help of his two sons, now 16 and 18
years of age, who labored on the farm and taught school
and practiced surveying for the settlers, they obtained a com-
fortable livelihood, and soon had a pleasant home, while
Brother Barney himself preached and labored in the min-
istry as his strength would allow. Being also somewhat of

| a medical student, he was frequently called upon to visit the
sick, and prescribed for their complaints. In May, 1863,
while on a visit to a sick soldier, some two miles away, he
caught a severe cold, which rapidly assumed the form of
pleuro pneumonia, and carried him off in a few days to his
final rest, notwithstanding all the care and attention an
anxious wife could bestow, and the use of remedies pre-
2o4 BLACK RIVER CONFERENCE MEMORIAL.
scribed by a'skillful physician; but all without effect. His
frail body finally yielded to the power of the disease. In
one of his sinking spells his wife asked him if he wanted to
die? He calmly replied, “I would rather live than die, if it
is God’s will.” “Is Jesus precious to you?” He replied with
emphasis, “Oh, yes; and has been for more than forty
years.”

His funeral sermon was preached by the Rev. H. V.
Train, of the West Wisconsin Conference, on the Thursday
after his death, which occurred May 12th, 1868. In the
course of his remarks he said that ‘the deceased was the
first Methodist preacher he ever listened to; that he was
the instrument, under God, of his conversion, and had ad-
ministered to him the ordinance of baptism.” Brother
Train was brought up in St. Lawrence County, New York,
and was converted during the early ministry of Brother
Barney. After the funeral services his remains were de-
posited in the cemetry in Wonenoc, where they lie in peace-
ful slumber awaiting the resurrection of the just.

We will close this chapter by adding the following lines
verbatim, as given by the excellent lady who had lived with
him so long, as his companion in joy and sorrow :

“T wish to add that although my husband was superannu-
ated a long time, he never ceased to work for the interests
of the church. He said his business was to preach the
gospel, and would never oe himself in secular busi-
ness, 80 that he could be ready at any time to go into
the regular work if called for, and his health would permit.
In Carthage, after he had so far recovered as to be able to

reach some, he had a regular appointment some ten miles
rom the village toward Antwerp, and formed a class which
was afterward taken into some circuit. He used also to fill
vacancies which would occur in the different churches in
Carthage, and was instrumental in starting the old Metho-
dist church in that place. Our members were not numer-
ous nor wealthy, and it took quite a battle to get it started,
but it was fully under way when we left, and Brother
Reynolds came on the charge and carried it through. We

~
GODFREY W. BARNEY. 955
moved to Henderson, because my husband owned some
land there, which he afterwards sold, and bought a house
and lot in Belleville. Here we had the privilege to educate
our elder children in Union Academy, which, (years before
while teaching school in this place.) my husband assisted to
get up. He was secretary of the organization, and I have
heard him say that his right hand did all of the writing con-
nected with it, and the petitioning of the legislature for a
charter.

“ After the ‘church south’ seceded, and the dividends
‘which used to be distributed to the conferences went to help
pay for church property which they claimed, our income was
very small, and my husband had to resort to various things
to supply our wants. He compounded medicines, wrote
legal documents such as deeils, mortgages, wills, etc., and
obtained land warrants and pensions for the soldiers of 1812.

“ And I have it to record that we were always comfort-
ably fed and clothed. To be sure, industry and economy
had something to do with it, but we believed in the provi-
dence of our kind Heavenly Father and received all as from
him,

“ After we came to this then new country, my husband
preached a good deal. There was a new school-house very
near us, but our catholic neighbors objected to having
protestant meetings in it, a he, not wishing to have
trouble with them, did not urge it, but preached in our
large new log house. After becoming acquainted with us,
our catholic friends withdrew their objections, and we had
preaching and a Sunday-school in the school-house. He also
preached in this village and in an adjoining town.” *s

Thus lived, labored and died Godfrey W. Barney, a tru
Christian hero, a noble example of a self-sacrificing, inde-
pendent Methodist preacher, laboring with his own hands
and brain to support himself and family ; and so well suc-
ceeding in the work that his dear ones whom he has left
behind can rise up and call him blessed. The author is not
only under great obligations to the widow, Mrs. Barney,,
but to his son, H. W. Barney, Esq., an eminent lawyer in
Wonenoe, Wisconsin, who being unmarried resides with

his mother, and to Rev. Joseph H. Lamb, for facts and
other information furnished for this work.
256 BLACK RIVER CONFERENCE MEMORIAL.

CHAPTER XXI.
REV. GEORGE H. SALISBURY.

Rev. Grorex H. Sarispury, of the Black River Confer-
ence, was born in Brownville, Jefferson County, N. Y.,
December 27th, 1826, and died at Hermon, St. Lawrence
County, N. Y., November 27th, 1863.

He was converted at a camp-meeting in Hannibal, N.Y.,
August 30th, 1851, and soon after joined the Methodist
Episcopal Church. He united in ‘marriage with Miss
Marietta H. West, of Pulaski, N. Y., May 30th, 1862: He
joined the Black River Conference on probation in 1853, in
Watertown. He was successively admitted into full mem-
bership, and to deacon’s and elder’s orders, and ordained as
soon as the disciplinary limitations of time would allow. His ©
fields of labor were successively: Collamer, one year ;
Palermo, one year; South Mexico, two years; Cleveland,
one year; Rose, two years; Wolcott, two years; Hermon,
one year and seven months.

Brother Salisbur 'y was always acceptable and useful among
his people, enjoying a rising popularity, and was. generally
instrumental on his charges in the conversion of souls.

Regularity and system were prominent characteristics of
his method of life. He aimed at constant progress and im-
provement in his pulpit labors; hence, while he preached
during his ministry 1,344 different times, he used 1,112 dif-
ferent texts.

His discourses were delivered with an elevation of lan-
guage and solemn earnestness which commanded the admi-
ration of his hearers. Soon after his removal to Hermon
his health failed, and for the most part of the year he was
able to preach but once on the Sabbath. At the close of the
year, however, his official board unanimously requested his
return, preferring to retain him in view of his superior pulpit
GEORGE H. SALISBURY. 257

talents, notwithstanding his poor health, to the risk of a
change.

He preached but once the second year, when his health
completely failed. After protracted sufferings, he died in
great peace, with a holy joy radiating from his eye, and a
placid smile upon his manly face. He rests from his labors,
and his works do follow him. May his Godly mantle fall
upon his brethren still toiling in the ranks.

The author has transferred the above from the annual
minutes of 1864, to these pages, having no better source of
information than what is found in the same. And here
allow the compiler to observe that our conference minutes
are invaluable as books of reference, and should be more highly
prized by, and more generally circulated among, and pre-
served carefully by our people than what they are, as each
small pamphlet which costs but a few cents, contains from
year to year, in the most condensed and comprehensive form
possible, the records relating to every minister and every
charge in the conference.

From the Conference Memoir, as above given, the reader
will perceive that our departed Brother Salisbury was no or-
dinary man ; he lived and labored and died as a true Christian
minister should live and labor, and as he may expect to die
when life’s toils are over. Though dying at the early age”
of thirty-six years and eleven months, his memory is em-
balmed in the hearts of thousands who will look back upon
the days of old and reflect upon the happy seasons enjoyed
with, and the pious instructions given by this young and
talented minister, who has, ‘as it seems to us, been prema-
turely removed from our midst. But what is loss to us is
heaven’s gain.

“hus star by star declines,
Till all are passed away,

As morning high and higher shines,
To pure and perfect day ;

Nor sink those stars in empty night—
They hide themselves in heaven’s own light.”

17
*

lo
t

5S) BLACK RIVER CONFERENCE MEMORIAL.

CHAPTER XXII.
REV. ELI W. R. ALLEN,

We regret that fuller data of the life and labors of this
somewhat eminent minister of the gospel have not been put
into the possession of the author. That he had a record, and
a, good one, yea, even a bright and shining one, there
remains no doubt in the minds of those who were his co-
temporaries, and especially of such as were his fellow-labor-
ers in the ininistry of the gospel.

The place of his birth we cannot give, but he was born
during the year 1798, and when he was twenty-seven years
of age, he joined the Genesee Conference on trial, at its ses-
sion of 1825, and was appointed to Steuben Circuit, in Oneida
County, N. Y. The Genesee Conference at that time em-
braced all the territory in the state of New York now covered
by the Genesee, Kast Genesee, Central New York and North-
ern New York Conferences. He remained at Steuben two
years. He was received into full connection in 1827, and
appointed to Westmoreland—in 1828-9, to Little Falls. In
1830, he became a member of Oneida Conference, and was
appointed to Palatine Bridge; in 1831-2, to Marcellus; in
1833, to Syracuse ; in 1834-5, to Sandy Creek. In 1836, he
became a member of Black River Conference, and was ap-
pointed to Herkimer; in 1837-8, to Rome; in 1839, to
Camden ; 1840, to Vienna; 1841-2, to Marey. In 1848, he
was superannuated ; appointed in 1844-5, to Drew station ;
1846-7, to Cleveland; 1848-9, to Liverpool. From 1850 to
1863, he was superannuated. Died in Amber, March 3,
1864, in great peace, aged 66 years.

From the above brief record of his labors, it appears that
Brother Allen labored twenty-four years as an effective min-
ister, and during his connection with the conference, he was

A
ELI W. B. ALLEN. 2d)

on the superannuated list fifteen years—thirty years in all.
It will also be noticed that on eight of the charges he served, he
was returned the second year, hereby furnishing evidence of
his fitness for the work to which he had been called by the
great Head of the Church.

As we now remember our long since deceased ce he
was a man of superior talents as a preacher and orator. His
style of oratory was of the ornate kind, highly decorated
with flowers and blossoms, which always pleased, and some-
times amused his audiences. He was an indefatigable worker,
especially in the enterprise of church building. If a church
edifice was needed, he always found some way to secure its
erection, however poor or unable to build the society might
be. We remember well the deep interest he took in the
erection of a church or chapel in Oriskany. The society
was small, and composed mostly of poor people—operatives
in the factories of that village. They needed a chapel, and
a chapel they should have. Brother Allen went to New York
city, and secured some subscriptions from different mer-
chants, but the largest from the late somewhat celebrated
and eccentric Daniel Drew, the great New York financier.
Out of gratitude to the donor, he styled the chapel “ Drew
Chapel,” which name it long retained.

But the most active of men must yield at last to nature’s
dread decree, and it will ever remain a truth that

“The busy tribes of flesh and blood,
With all their hopes and fears,

Are carried downward by the flood,
And lost in following years.”

Brother Allen died peacefully, after having served the
church of his choice for over thirty years to the best of his
ability, and although but little is known of him by the gen-
eration that has come upon the stage of active life since his
active life closed, no doubt many will be able to rise in the
day of eternity, who, brought to Jesus through his instru-
mentality, will call him blessed !
260 BLACK RIVER CONFERENCE MEMORIAL.

CHAPTER XXIII.
REV. BROWNING NICHOLS.

Our Brother Nichols was somewhat advanced in years
when he united with the Black River Conference on trial
as a traveling preacher. This occurred in 1853, in Water-
town. At this time he was fifty-four vears of age. He
had proposed to join the conference some years previously,
but his age was an objection on the part of a majority of the
conference, and although all who knew him personally or
by reputation, respected and loved him, many doubted the
policy of admitting aged men to the conference while so
many younger men were offering themselves for the work
of the ministry. In the absence of more extensive informa-
tion we insert the Memoir adopted by the conference soon
after his decease :

“Rev. Browning Nichols was born August 9th 1799, in
the state of Rhode Island. Early in life he removed to the
state of New York, and about the vear 1817, was united in
marriage to his now bereaved companion. Brother Nichols
embraced religion, and united with the Methodist Episcopal
Church in the fall of 18380. About the year 1834, he was
licensed to preach, and soon became an esteemed preacher,
and was frequently employed as a supply on different cir-
enits. At the session of the Black River Conference at
Watertown, in June, 1853, he was received on trial, and ap-
pointed to South Butler. He served suecessively, with zeal
and usefulness, the following charges: In 1854-5, Three Mile
Bay ; 1856-7, Natural Bridge ; 1858-9, Cicero; 1860-61,
Durhamville ; 1862, Steuben. At the session of the confer-
ence at Watertown, in April, 1863, he was -stationed at
Phoenix, N. Y., where he labored very efficiently and sue-
cessfully. He was greatly beloved by the people, and they
were confidently expecting his services another year. But
alas! he was suddenly removed from their midst. He closed
his useful life.and labors on the morning of the 1st of April,
BROWNING NICHOLS. 261

1864. He fell asleep sweetly and triumphantly, trusting in
the merits of the atonement.

Servant of God, well done,
Thy glorious warfare’s past;

The battle’s fought, the victory’s won,
And thou art crowned at last.”

From the above brief obituary notice, it will be seen that
although advanced in life when he became connected with
the conference, he nevertheless gave eleven years of honest,
active service to the itinerancy and the cause of his divine
Master, in addition to nearly a twenty years’ faithful ser-
vice as a local preacher.

As it regards- theology and the distinctive doctrines of
Methodism, Brother Nichols was a well-informed man. He
did not pretend to aspire to the higher branches of litera-
ture and modern science, but had a passable knowledge of
the conference course of study, which in no case may be
dispensed with, even when candidates are advanced in years.
He was a man of deep piety, a man of prayer, full of faith
and entirely devoted to the great work of saving souls, and
the eagerness with which the people listened to the word of
life as dispensed by him, and the often repeated requests
that he should be returned to the charges he had so faithfully
served during the preceeding year, proves that he was no
second or third-rate preacher or pastor. But he was sud-
denly removed from his sorrowing people and the breth-
ren of the conference. He dicd with the harness on, with
his armor all bright and glistening, and has gone to enjoy
* the rest that remaineth to the people of God.”

* Life’s labor done as sinks the clay,
Light from its load the spirit flies,
While heaven and earth combine to say—
How blest the righteous when he dies! ”’
262 BLACK RIVER CONFERENCE MEMORIAL.

CHAPTER XXIV.
REV, FRANKLIN HAWKINS.

We can only give a brief notice of the life and labors of
this lamented brother,,the want of reliable data being the
only reason for this brevity. More would we give if we
had more, but being confined to the mere routine reports of
the conference proceedings as found in the annual minutes,
we are necessarily limited in our remarks and in the length
of this chapter.

Franklin Hawkins was born in the town of Poultney,
Vermont, on the 4th day of May, 1810. He resided with
his parents in the above town until the year 1816, when the
family removed to East Schuyler, Herkimer County, New
York. In the latter place young Hawkins was converted
and brought to the knowledge of the truth as it is in Jesus,
in the year 1828, when he was eighteen vears of age. At
what time or under what circumstances he was called to the
ministry of the word, the author has no knowledge. He,
however, after his conversion, united with the Methodist
Episcopal Churel: and remained identified with its interests
during the remainder of his highly useful life.

At the first session of the Black River Conference, held
in Watertown in the year 1836, Brother Hawkins was re-
ceived on trial in the traveling connection, and was appointed
to Lowville charge. From the time of his first connection
with the conference, he was a young man of more than or-
dinary promise, as may be inferred from the nature of his
first appointment, Lowville being even in that early day a
place of some importance. The author had the privilege of
being a conference class-mate of Brother Hawkins, having
joined the conference the same year, and pursued the same’
course of study, and undergone the same examinations un-
til admitted into full éonmection, and subsequently to the
FRANKLIN HAWKINS, 263

full orders of the ministry, and from persunal recollection the
author is prepared to endorse the high estimation in which
he was held hy the bishop and his cabinet. He served the
Lowville charge one year, and at the next conference held in
Potsdam, was continued on trial and appointed to Herkimer.
On both of the above charges, he labored efficiently and
successfully. In 183s, he was admitted into full connection
and ordained deacon by Bishop Hedding, and stationed at
Canasteo, where he labored one year. The following year,
1839, he was appointed the second time to Herkimer, and in
1840, he was ordained elder by Bishop Roberts, at the con-
ference held in Pulaski, Oswego County, New York, and
re-appointed to Herkimer. In 1841, he labored in Bruns-
wick, where he preached one vear. In 1842, he was sent
to the-extreme north part of the conference, namely, Chat-
vaugay, where to the author’s knowledge, he labored success-
fully for two years. In 1844-5, he labored on Bucksbridge
Circuit, enjoying two good years. In 1846-7, he was pastor
of the South Canton Circuit, and had two years of prosper-
ity—thus having spent six years of his ministerial life in the
northern, and in those days, somewhat dreaded portion of
the conference—dreaded by many of the preachers from the
central and southern portion of the state, many of whom im-
agined that it was a rough and sterile soil, literally and spir-
itually. Whether Brother Hawkins belonged to this class
when he first was sent north, we know not, but at the close
of his six years’ service, he was heard to say that he had
never enjoyed six happier years of his life than while labor-
ing in that portion of the work. In 1848-9, he labored on
Marcy Circuit, in the southern portion of the conference,
and in 1850, at Newport, which proved to be the last year of
his effective life. At the conference of 1851, his health
having seriously declined, he was under the necessity of tak-
ing a superannuated relation, which he sustained until his
decease which occurred in Herkimer, July 2d, 1864.

After his retirement from the active work, the author lost
264. BLACK RIVER CONFERENCE MEMORIAL.

sight of , Brother Hawkins, and the more so as he himself
fifom ill health had to retire from active service the previous
year, and remained so retired during the life time of Brother
Hawkins, and to the time of this present writing.

His memoir as published in the conference minutes: of

1865, speaks of. him as follows: ‘ Brother Hawkins was an

.earnest Christian, a man of faith, and eminently useful.
He was an able minister of the New Testament and when
compelled by reason of infirmities to retire from the regular
work, retained the spirit of the gospel, and maintained his
Christian and ministerial character to the last.”

Having frequently heard Brother Hawkins preach, the
author is prepared to say that he was more than an ordinary
preacher. No congregation could well go to sleep under
his ministrations. He was very forcible and yet terse in
the use of language, and withal comprehensive and with-
out ambiguity. His sermons were always short and pointed.
He stopped when he got through with his subject on hand,
without circumlocution or an attempt to lengthen out his
remarks for the sake of preaching a sermon of just such a
length, so that he generally left his congregations hungry
for more of the bread of life, rather than loathing what had
been set before them, and to this trait in his character or
manner is to be attributed, in part, his success as a preacher.

In social life he was frank and genial, always ready to
administer grace to the hearer by reproof or condemnation
when necessary. While laboring on Chateaugay Circuit,
there was a member of his charge who was somewhat noted
for his penuriousness and unwillingness to bear his share
of the burdens of the church. One day Brother Hawkins
called upon him at his residence, asking a contribution for
missions or some other benevolent object. The member
positively refused to give a cent, but began to rail against
other leading members of the church. His pastor reproved
him mildly by stating that he ought not to find fault with
those men who were the pillars of the church, but desirous
JUSTIN T. ALDEN. 265

of finding some excuse for not giving, he continued his
tirade of abuse against the brethren. At length Brother
Hawkins turned upon him, and calmly said, “Brother
A , don’t you know that people talk against you as
badly as you talk against these brethren?” “Why no!
What do they say about me?” “They call you a great
hog!” This reply silenced the man, if it did not open his
pocket.

Brother Hawkins died, aged 54 years, in the 28th year of
his ministry, and we regret to say, by his own hand, while
laboring under a severe attack of insanity, heriditary or
otherwise. But having lived well, we have no doubt of his
safe passage to the skies.

 

CHAPTER XXV.
REV. JUSTIN T. ALDEN.

Amon those heralds of the cross who have taken their
upward flight from the midst of their ministerial brethren
on earth, few have gone leaving a more precious remem-
brance of their virtues behind, than the subject of this sketch.

Justin T. Alden, son of Brother Rufus Alden, and brother
of Rev. Byron Alden, was born in Hinesburgh, Vermont,
January 21, 1821. In early life his parents removed to St.
Lawrence County, N. Y., and settled on a farm near the
present village of Nicholville. His father and mother were
both of them godly and pious people, and will long be
remembered for their zeal and holy living. As might have
been expected of them, they brought up their “ children in
the nurture and admonition of the Lord,” and at the early
age of thirteen he gave his heart to God and became a mem-
266 BLACK RIVER CONFERENCE MEMORIAL.

ber of the Methodist Episcopal Church, with which his par
ents were connected. In ltis childhood days he received a
good common school education, and after his conversion he
took advantage of the facilities afforded by the Gouverneur
Wesleyan Seminary to advance his education. At the age
of eighteen, he received license to exhort, and two years
afterward, his brethren, perceiving that he was evidently
called to the work of the ministry, gave him license to
preach the gospel. Shortly after receiving license to preach,
he was duly recommended to the Black River Annual Con-
ference as a proper person to travel and preach, and being
well known to many of the elder members as a young man
of more than ordinary promise, he was most cordially
received on trial—a process which all have to submit to in
our conferences as a pre-requisite to membership, even if
they possess the talents of an angel. Accordingly, in the
year 1842, we find this boy taking his appointed place among
his brethren, ready to go wherever the authorities should
decide. '
He was appointed as junior preacher to Lysander Circuit,
with Rev. Loren L. Adkins as preacher in charge. The lay
brethren received their preacher gladly, and working and
codperating together, they enjoyed a year of refreshing
from the presence of the Lord. In 1843, he was continued
on trial, and appointed to Rose Circuit, as junior preacher, in
connection with Rev. Rowland Soule as senior preacher. On
this charge these two brethren labored very successfully to-
gether during the year, and won many souls to Christ. At
the next conference held in Potsdam, in 1844, Brother Al-
den was received into full connection and ordained deacon by
Bishop Hamline, and stationed on Louisville Circuit, in St.
Lawrence County. On this circuit he served as preacher in
charge, and although alone, yet in connection with two local
preachers on the charge, especially that old and well-tried
veteran of the cross, Elder Levi Miller, he labored success-
fully during the year. Being somewhat feeble in health at _
JUSTIN T. ALDEN. 267

the next conference, he took a supernumerary relation, and
was appointed to Hopkinton* Circuit, with Josiah Arnold
as preacher in charge. At this point, will the kind reader
allow a digression? In our Conference Records we use the
terms swperannuated and supernumerary in a technical
sense only. A person but partially acquainted with our
economy would suppose that the former term applied only
to those who are disqualified by old age for the active
duties, of the ministry, and the latter to one who is not
needed to fill up a necessary number, indicating that there
must be a surplus of preachers in any given conference
where supernumeraries are spoken of. In neither of these
senses are those words used by us. A superannuate among
us is a preacher so much worn out in the service as to unfit
him: for the full discharge of his ministerial functions. He
may be eighty years old, or he may be twenty, but if unfit
for labor, he by vote of the conference takes a superannuated
relation, but still remains a member entitled to all the privi-
‘leges of an effective minister. A supernuinerary is one who
is not entirely worn out, or unfit for service, but only parti-
ally so, and may or may not have an appointment or charge.
We think that most of our readers, who are not acquainted
with the inner workings of our church, would consider the
above two ternis as misnoniers in some cases, and as inappro-
priate in their application. Now, Brother Alden was made
a supernumerary—that is a preacher that we had no need of,
and yet he received an appointment! Would it not be bet-
ter for the general conference in its wisdom to change these
terms for others that will be better understood by those not
posted in our technicalities of language /
To return to our subject: .\t the conference of 1846 he

i *Although appointed by the Bishop to Hopkinton, his appointment
was afterward changed to Nicholville, the residence of his father. So
also in 1847, though sent to Bangor Qircuit, he confined his labors to
Moira, the adjoining town, while Bangor, on the same charge was
otherwise supplied.
268 BLACK RIVER CONFERENCE MEMORIAL.

was made effective and appointed to Bangor, (Moira,) where
he preached during the following year, 1847. In 1848,
he received his appointment to Bucksbridge, a pleasant
charge on the Grass River, lying mostly in the town of
Potsdam, having a neat but small church edifice, where he
spent two very pleasant years. In 1850, he was appointed
to Brasher charge, on the St. Regis River, in St. Lawrence
County, and in 1851-2, he labored at Massena, the site of the
justly celebrated Massena Springs, where he enjoyed the
benefit of the healing waters. In 1853, he was stationed in
Malone village, an important station in Franklin County.
At the conference of 1854, he was appointed agent of the
Black River Conference Tract Society, with headquarters at
Watertown. The conference at its previous session of 1853
had taken advanced ground in relation to the circulation
of our church literature, and the successes of the year en-
couraged the conference at its present session, 1854, to take
a step in a further advance, by requesting the Bishop to
appoint Brother Alden to the special charge of the im-
portant work of directing and otherwise providing for the
more general circulation of our book-room publications, and
the effort was not made in vain, but a new impetus was
given to the work of scattering the literature of the church
among the people within our bounds. He, however, made
it his home at Nicholville during the year.

In 1855, Brother Alden was again appointed to Bucks-
bridge, charge, where he had labored some years previously
with great pleasure to himself and profit to the people, and
at the ensuing conference of 1856 was returned to the same
charge, thus showing the high estimation in which the peo-
ple held him as a Christian minister and pastor. It is proper
here to observe that during these two years he was greatly
assisted in his work by the veteran supernumerary, Rev.
Almanzo Blackman, whose residence was within the bounds
of the charge, and who stilt lives to a good old -age to bless
the church and the community where he resides. In 185%,
JUSTIN T. ALDEN. 269

he took charge of the station at Nicholville, having for his
assistant and co-laborer in the work another veteran of the
eross, namely, the Rev. Seymour C. Goodell, a supernumer-
ary preacher, the author at that time being presiding elder
of the district, and enjoving frequently the society and hos-
pitality of these good men and their kind families, whose
many acts of kindness will long be remembered. In the
year 1858, the subject of this sketch was stationed at Mexi-
coville, a large and important village in Oswego County,
from which he was transferred at the next conference of
1859 to Camden District, as its presiding elder, on which he
labored for two years, but which, in 1861, he was obliged to
relinquish in conseqneuce of failing health, and accept a
superannuated relation to the conference. The next year,
however, (1862), having sunewhat recuperated his strength,
he was restored to the effective ranks, and stationed again at
Mexicoville, where he remained one year, and in 1863-4
was the pastor of Camden station.

In the early part of the latter year, while our armies were
in the field, and inany of the sick and wounded were lying
either on the battle ground or in the hospitals, the Christian
commission issued its invitation for nurses and chaplains to
serve in the front in aid of the sick and dying. Many of
our preachers volunteered for this good work—some from
the Black River conference, and among them our dear Brother
Alden. Though somewhat feeble himself, his patriotic heart
could not withstand the call thus made, but urged on by the
demands of duty and humanity, he went to the field of blood
and carnage. In his diary was found written the following
extracts, copied by his old friend, the Rev. Arzar J. Phelps,
and furnished by him for the columns of the Morthern
Christian Adwocate :

He says, under date of July 26, 1864: “I took leave of
my dear family, this morning to be gone, if well, six weeks

or more on a mission to the army, under the direction of
the Christian Commission. I go accompanied by Rev. J. H.
970 BLACK RIVER CONFERENCE MEMORIAL.

Buck, Rev. 8. F. Kenyon and Brother R. Paddock. I go
with the prayer that God may make me useful ; that it may _
tend greatly to increase my spiritual strength; that I may
be permitted to return in health; that my family may be
preserved during my absence, and that I may, on my return,
be better than ever prepared to labor efficiently. and sue:
cessfully in the vineyard of the Lord. God of mercy and
might! keep, defend and save me, and let me in life and
in death show forth thy praise, through Jesus Christ, my
Lord and Saviour.”

July 29th: “The air is warm and sultry, and may per-
haps prove very ee but I will trust in the mercy
and grace of the Most High. He, I know, is able to protect
and bless. He will do me good, and not ill.”

August 4th: “Twenty-three years ago this day I was
married. Our wedded life has been pleasant. od has
given us three dutiful and kind children who yet live, and
one who has passed away to her home in heaven. Oh, may
the Blessed Saviour be our only trust, and bring us all
finally to the glorious land.”

Ata later date, under some physical suffering, he says :

“Tt does seem to me that I feel in my heart to say, ‘In
all the Lord’s ways, Thy will, oh God, be done. I feel
anxious to knowamy duty and do it. Oh, I want the spirit
of Christ. I want to appear in his likeness. Oh, Jesus,
make me all Thine own, saved, saved by grace.’ Yor the
sake of my family I desire to live. It seems to me they
greatly need my care. If I can but be a faithful, successful
minister of the cross, I desire to live, that I may preach the
gospel. Oh, Lamb, let me know the length and breadth
and depth and height of Jesus’ love.”

It became very evident to our dear brother that his days
were being numbered. On the 22d day of August he be-
came seriously ill, and later in the week his dear wife ar-
rived upon the scene to administer to his comfort, and on
Friday, the 26th of the same month, he, in company with
his wife and physician, started for his northern home, which -
they reached on the following Monday morning, just in
time to spend a few brief hours with his family, when, on
the evening of the same day, Monday, the 29th of August, ;
FUSTIN T. ALDEN. OT]

1864, he calmly passed away to the better land, leaving his
blessing to his weeping family, and dying in he midst of
his friends, at the early age of forty-three, and the twenty-
third year of his ministry. His last words were: “ Peace-
ful, peaceful, oh, how peaceful !”

Brother Alden was one of the loved ones of earth. No
one could become intimately acquainted with him without
loving him. Such was his humility and apparent honesty, his
openness of countenance and sterling integrity, that few
could become familiar with him without taking him at once
into their confidence and affection. As to learning, he was
a good scholar. He’ made but little pretention to classic lore.
He was not a collegiate, nor even a graduate, so far as we
know, of any seminary of high reputation, but he was a well
read man, both as it regards theology and natural science,
and we may here observe that while many persons may have
formed an opinion that any one can enter the Methodist
ministry with little or no preparation, if they will take the
trouble to examine, closely and critically, our conference
course of four years’ study, they will, we think, acknowledge
that no man who masters, in its length and breadth, this
course, can, at its completion, be an ignoramus. True, he
may not be fitted to become president of a college, or chan-
celor of a university, but he may be an able preacher and
expounder of God’s holy Word; he may be an excellent
disciplinarian and faithful pastor of the flock committed to
his care; he may be a son of consolation to some or a son of
thunder to others, fulfilling the high and holy duties of his
mission to humanity, and successfully leading men from sin
to the cross. Brother Alden, we repeat, was a good scholar,
and well adapted to and well qualified for the duties of the
ministry.

His amiability of ee all acknowledged who knew
nim. Like the young man in the gospel, who came to the
blessed Saviour, enquiring what good thing he should do
that he might have eternal life, it is said: “ Jesus loved
272 BLACK RIVER CONFERENCE MEMORIAL,

him,” not because of his imperfections, but for his frankne
his reverence, his humility, his anxiety, his sincerity, t
Saviour loved him, and would have saved him, but he we
away sorrowful—not so our departed brother. He broug
all to the feet of Jesus, and the Saviour loved him and 1
ceived him, and gave him eternal life even on earth-
knowledge of himself as his Saviour—as the Jesus who
God had sent.

Brother Alden was a good preacher. His sermons we
well studied and fitly arranged, so as to give a position
all. He was no ranter nor mere declaimer, but calm_ai
logical and at times eloquent, he commended the truth
every man’s conscience, and enforced the precepts of t.
gospel with a warm and fervent appeal to the judgment
his hearers. As a pastor, he was diligent in looking aft
the interests of his flock, full of pity and sympathy for tl
woes and sorrows of any, and faithful in his reproofs
wrong-doing.

As a husband and father he was kind and affectionat
None loved him better or cherished his memory more thi
the dear ones he left behind. Asa fellow laborer in tl
vineyard of our common master, the conference, of whi:
he was so many years a worthy member, deeply deplor
their loss, but are comforted by the reflection that our ¢
parted brother has only preceded them by a few years, a1
that they will greet him again in the land of spirits brigl

The author hereby tenders his thanks to his son, M
William W. Alden of Syracuse, for documents relating
his deceased father’s history.
 

REV. A. CASTLE,
ALLEN CASTLE,

ho
-T
co

CHAPTER XXVI.
REV. ALLEN CASTLE.

Tue subject of this chapter,,was born in the town of
Alburgh, state of Vermont, on the 2d day of November,
1805, His parents were both pious, and they early conse-
crated their son to Christ and his church, in holy baptism,
but soon were removed by death, leaving him an orphan on
earth, while their ransomed spirits rose above the fileet-
ing and changing scenes of this earthly inheritance to join
in the songs of the redeemed around the throne on high.

In his youth he came to what was then known in Ver-
mont as the “ Black River Country.” This is allthe country
west of the Chateangay woods, from the Canada line to the
Black River, in Jefferson County. At the age of eighteen,
he became deeply impressed on the subject of experimental
religion, aud under the labors of Rev. Gardner Baker, he
gave his heart to God, was soundly converted, and identified
himself with the Methodist Episcopal Church. He soon
evineed talents and powers of mind that qualified him to
serve as an exhorter in the church, and having proved him-
self efficient in this capacity, he, in 1833, was licensed to
preach, and he labored earnestly and faithfully as a local
preacher for some three years, when feeling himself called
to devote himself entirely to the work of the ininistry, he
offered himself to the traveling ministry, and at the first
session of the Black River Conference, held in Watertown
in 1836, having been duly recommended, he was received
on trial as a traveling preacher.

This conference held as above stated, is nwemorable to the
author, and tu many others, not only as being the jst
session, but «as being the time when a large class of
young itinerants were received on trial: but alas! during

18
274 BLACK RIVER CONFERENCE MEMORIAL.

the forty-four years that have elapsed since that period, the
most of those young active men have fallen asleep in death,
or been otherwise disabled, so that only three remain as
members of the conference, and of, these all are superannu-
ated, but while the laborers fall in death, or are otherwise
disabled, the lord of the harvest raises up others to fill the
vacant places and carry on the needful work.

After Brother Castle’s reception on trial, in 1886, he was
appointed by Bishop Waugh to Bangor Circuit, in Potsdam
district, Rev. John Loveys being presiding elder. This cir-
cuit was a two weeks’ circuit, and the preacher was expected
to visit all the appointments once in two weeks. There
were, if the author remembers correctly, some eight preach-
ing places, so that, single-handed, he had all he could well
do to fill his appointments. But Brother Castle was suffi-
cient for the task, and labored faithfully and with some de-
gree of success to the close of the conference year. At the
conference of 1837, he passed a good examination and was
continued on trial and sent to Chateaugay Circuit. Here
he labored with great acceptability during the years 1837
and 1888. At the conference of 1838, he was received into
full connection and ordained deacon by Bishop Hedding,
and the same year, as already stated, was re-appointed to
Chateaugay Circuit, where he completed his second year on
that charge. In 1839 he was appointed to Hopkinton Cir-
cuit, in St. Lawrence County, where he also labored suc-
cessfully two years. While Brother Castle was laboring on
Hopkinton Cirenit the charge embraced the large town of
Stockholm, and was visited on one occasion by a Univer-
salist minister, who preached in one of the churches in the
west part of the town. Brother Castle thought it to be his
duty to attend and listen to what the preacher had to say.
The latter, seeing Brother Castle in the congregation, re-
spectfully invited the latter into the pulpit, who was soine-
what at a loss to know what duty was in regard to accept-
ing the invitation. He at length consented to take a seat
ALLEN CASTLE. 275

with the reverend gentlemen, who selected for his text the
words: “And other sheep I have which are not of this
fold; them also I must bring, and they shall hear my voice ;
and there shall be one fold and one shepherd.” As might
be expected, he preached the whole world, good and bad,
saint and sinner, into the kingdom of heaven. Brother Cas-
tle sat,uneasy during the sermon, but what was his surprise
on being called upon to make the closing prayer! He ac
cepted the invitation, knelt down solemnly and prayed most
earnestly and devoutly that at the last great judgment ser-
mon none of the congregation might be found on the left
hand among the goats.

At the close of his first year in Hopkinton he was or-
dained elder at the Pulaski Conference, in 1840, by the ven-
erable Bishop Robert R. Roberts, and re-appointed to Hop-
kinton. In 1841-2, he received his appointment to Louis-
ville Circuit, in the same county, the latter year Rev. Wm.
H. Hawkins being the junior preacher. In the year 1843,
he was sent to Victory Circuit, in Cayuga County. Here he
labored more or less successfully for one year, with Isaac
\ Hall as the preacher in charge, George Gary being presiding
elder. In 1844, he received his appointment to Lee Circuit,
Wm. Lawrence being his colleague as junior preacher, re-
maining a single year. In 1845, he became the preacher on
Steuben Circuit, where he remained a year. In 1846-7, he
traveled East Canada Oreek Circuit, in connection with the
late lamented J. B. Cocagne, as junior colleague. In 1848,
he was appointed to New London, Oneida County, where
he remained one year, and in 1849 was transferred to
Mexico Circuit, filling the pulpit during two years. In
1851-2, he served the Clay charge, and 1853, the Syracuse
mission, and 1854, the Victory Circuit, where he had been
stationed some ten years previously. At the conference
of 1855, he was sent to Gouverneur, in the northern part of
the conference and the seat of the Conference Seminary,
Rev. E. ©. Bruce ‘being the principal thereof. Here
276 BLACK RIVER CONFERENCE MEAIORIAL.

Brother Castle remained two years. In 1857, he was sta-
tioned at Heuvelton, a small but enterprising village near
Ogdensburg, filling a term of one year; and during the two
following years, 1858-9, he traveled Three Mile Bay Cir-
cuit, 1860, Alexandria, 1861, South Richland, 1862-3, Parish
Circuit, in Oswego County.

From the period of his joiningythe conference in 1836,
Brother Castle had performed the. work of a Methodist itin-
erant for 28 years, and having occupied fields of labor in
uearly all portions of the conference territory, from the ex-
treme north to the southern boundary, and from the east tu
the west. At the conference of 1864, held in Adams, he
was so far debilitated and otherwise physically’ enfeebled
that he had to take a superannuated relation, which he sus-
tained during the few remaining months of his earthly pil-
primage.

In the absence of more particulars in regard to the last
months of his hitherto active life, we can add to this short
memoir nothing more than the one prepared for and
adopted by the conference at its session in 1866 :

Memoir of Rev. Allen Castle.

“Rey. Allen Castle was born in Alburgh, Vt., November
2d, 1805. He was blessed with Christian parents, who early
consecrated him to God, and soon after left him, by their
departure to the Christian’s home above. At about eighteen
years of age he was converted, and united with the Metho-
dist Episcopal Church under the labors of Rev. Gardner
Baker. Having labored some time as an exhorter, in 1833,
he was licensed to preach, and entered at once upon the
active work of the ministry, which so fully engaged his
heart and energies for the remaining part of his life. In
1836, he joined the Black River Annual Conference on whose
record his name has stood for nearly a third of a century.
He was at our last annual session in feeble health, and re-
ceived a superannuated relation.

“Last autumn he was prostrated by fever, which for some
time kept his friends in anxious suspense; but our worst
fears were soon realized. On the 21st of October, 1865,
 

REV. J.C.VANDERCO0K,AM.
JACKSON CORNELIUS VANDPERCOOK. OTT
our much esteemed and now lamented brother closed his
mortal life.

“He died as the Christian dies, frequently expressing his
faith and hope in Christ, in language like the following:
‘Jesus is with me and all around me.’ ‘I am sure death will be
gain to me. At one time, the dying man of God raised
his hands and exclaimed, ‘ Victory! victory! victory !
through the blood of the Lamb.’ The last utterance of
those lips which so long pro¢laimed the gospel of peace was,
‘AML dg well, ALL 18 WELL?

“¢ Brother Castle was an earnest, devoted Christian ; a faith-
ful minister of the Lord Jesus; a kind husband; an affee-
tionate father; a sincere and reliable friend; a loyal and

atriotic citizen ; a man who was loved most by those who
new him best.

“ But he is gone. His placeamong us is now vacant. We
shall see his cheerful face and hear his friendly voice no
‘more on earth. Nor shall we again hear at our annual roll-
eall the familiar name of our worthy and dear Brother Allen
Castle. ;

“Fulton, April 23, 1866.

L. D. Wurrs, [
J. Erwiy, Committee.”
A. J. Puunes, |

CHAPTER XXVII-
REV. JACKSON CORNELIUS VANDERCOOK. *

Tur subject of this sketch was born in the town of Lyons,
county of Wayne, state of New York, on the 3d day of
August, 1814. His grand-parents, on his father’s side, emi-
grated from Holland, and spoke the Lowland German and
English languages. His mother was of English descent.

*The author hereby tenders his thanks to W. A. Vandercook,
Eisq., of Syracuse, son of the subject of this sketch, for placing at his
disposal various letters, manuscripts, etc.

i
278 BLACK RIVER CONFERENCE MEMORIAL.

His father was a mill-wright by trade, which occasioned his
frequent removal from place to place as the exigencies of
his trade required, and when Jackson was some five or six
years old his father died and left him an orphan upon the
charities of the world, for his deceased parent left but little
of the treasures of wealth to support his family, consisting of
his bereaved widow and seven children. After providing
for a few years, as best she could for the support of her de-
pendent family, the mother re-married to a gentleman by
the name of Wells, who was a pious God-fearing man, but
somewhat austere in his manner and severe in his discipline.
Soon after Jackson became a member of his step-father’s fam-
ily, he began to attend Sunday-school, and there he seems to
have received his first permanent impression of the nature of
man’s fall and his restoration by divine grace, and those
early impressions thus formed were not only lasting, but
deep and operative in subsequent years, so that he would
retire to the fields or forests and pour out his youthful soul
to God. in prayer.

At the age of nine or ten he began attending district
school near fis father’s residence. He speaks in his auto-
biography with great respect and gratitude of his teachers
in this school, particularly of Miss Abigail Bunce, who
was a zealous and practical Christian, and who seems to
have been successful in moulding the mind of young Jack-
son. A few years later his step-father removed with the
family to the township of Huron, not far from the present
village of Wolcott, New York. Here in 1828 his affectionate
mother died in the triumph of faith. After his mother’s
decease, he began to have a longing desire for an education
which hitherto had been somewhat neglected. At the age
of seventeen he took his first lesson in arithmetic. This, with
reading and spelling and a little knowledge of geography,
constituted the sum of his literary acquirements. About this
time he entered into the service of a gentleman in Lyons,
New York, to learn the trade of a carriage maker, but be-
JACKSON CORNELIUS |" ANDERCOOK. 279

ing troubled with weakness of vision, he was soon obliged
to leave this trade. After this he went from place to place
laboring wherever an dpening presented, and was necessarily
called to associate more or less with the wicked and profane,
but his early training, and the counsels and prayers of his
departed mother had a redeeming and restraining effect
upon his mind, so that he was saved from being swallowed
up by the great maelstrom of vice into which thousands of
others sank to perdition.

As the subject of this sketch neared the age of twenty-
one he became deeply convicted of sin, so much so, as to be
near the borders of despair and tempted almost to end his
mental sufferings by a sacrifice of his own life. But after
enduring for weeks the pain of hell, he resolved fully
to obey the mandates of Jehovah, and at length light and
joy filled his soul and he went forth to

Tell to sinners *round,
What a dear Saviour he had found.”’

From the moment that he found peace in believing, he
forsook the associations of his young companions and united
with the Methodist Episcopal Church and was baptized by
sprinkling, by the Rev. Elijah Barnes. No sooner was he
converted than his thirst for knowledge revived. He began
to attend a select school, taught in the session room of the
Presbyterian church in Wolcott, where he applied himself
closely to study. After many changes of business and lo-
cations, as also teaching and being taught, we find him in
1838, a student in Genesee Wesleyan Seminary where he
pursued the higher branches of English under the principal-
ship of Rev. Schuyler Senger, and after the close of the
term he returned to Wolcott and opened a select school,
which he taught for two full terms with good success.
About this time his attention was called to the subject of
slavery, which was being agitated not only in the churches,
but by political men, statesmen and others. Into the
crusade against slavery Brother. Vandercook entered heartily,
aso BLACK RIVER CONFERENCE MEMORLAT..

with great zeal and with which he was ever after identitied.
He also fully identitied himself with the temperance reform,
both in its general and loeal aspect’ and drew upon him-
self no little amount of persecution from the rum-selling
power, because of his advocacy of the truth.

In 1842, he was married to Miss Abby A. Wilmot, a
young lady of accomplished manners and high intellectual
attainments, a union which proved most happy in its
immediate results and its future consequences. After
his marriage, he removed to Warsaw, where he also
taught a high school, boarding with his wife in the family
of Rev. A. H. Tilton. After teaching several terms in
Warsaw, he opened an academical school in Perry, which he
taught for five terms with success. In 1846, he took charge
of an academy in Towanda, Penn., which he tanght for a
number of years. ‘

In the year 1848, having felt himself called to the work
of the ministry, he gave his name to the Black River Con-
ference, and by that body was received on trial in the travel-
ing connection, and was appointed to the charge of South
Canton Circuit, in St. Lawrence County, N. Y. ° Althongh
but a tyro in the work of the ministry, he gave so much sat-
isfaction to the good people of his charge, that he was at
the next conference re-appointed, thus serving the full con-
stitutional term of two years on his first charge. At the
succeeding conference of 1850, held at Rome, he after due
examination was admitted into full connection and ordained
deacon by Bishop Beverly Waugh, and appointed to the
village of Fort Covington, in Franklin County, which he
served two years, and was at the next conference appointed
to Gouverneur, in St. Lawrence County, serving one year.
Gouverneur was the seat of the Gouverneur Wesleyan Sem-
inary, and while pastor of the church in this place, he en-
joyed great opportunities for the exercise of his mental at-
tainments, which were greatly appreciated by the faculty
and students. At the close of his first year on this charge,
SACKSON CORNELIUS VANDERCOOK. 281
he was at the ensuing conference, held at Ogdensburg,
N. Y., June, 1852, ordained elder by Bishop Thomas A
Monts, and returned for the second year to Gouverneur,
where he labored efficiently and successfully.

At the following conference in Watertown, in June, 1853,
Brother Vandercook was appointed on the committee on
education, and at the close of conference was stationed in
the city of Oswego, East charge, where he remained one
year. In 1854, he was stationed at Fairfield, in Herki-
mer County, N. Y., the seat of Fairfield Seminary.
The two following years, 1856-7, at Geddes, near Syracuse ;
the next two years in Fulton, Oswego County, having charge
of one of the most important stations in the conference, and
where he labored with great acceptability. In 1860 and
1861, he was appointed again to East Oswego, a fact which
proves that his labors were not unappreciated in that city.
The following years, 1862 and 1863, he filled the pastorate
in Adams, Jefferson County, N. Y., and the following year,
1864, he served as financial agent of Falley Seminary, at
Fulton. In 1865, he was appointed to Geddes station again,
and as agent of Falley Seminary, which was his last appoint-
ment.

During all the eighteen years of his effective life, the
nation was in a state of turmoil and strife. The two great an-
tagonistic forces of slavery and intemperance on the one hand,
and anti-slavery and temperence on the other, were arrayed
against each other, and came in contact almost continually
in the nation and in the churches of every protestant
Christian denominatidn. Gospel ministers, of course, could
not stand aloof from the contest. The times required an
active participation in the strife, and but few, and only those of
a highly conservative turn of mind, were able to refrain
from engaging openly in the strife. Brother Vandercook ,
was not one of those who could sit silently and see the fight
goon. Though somewhat conservative in his make up as a
man, his whole soul was aroused with indignation at the
289 «= BLACK RIVER CONFERENCE VEMORIAL.

abominations of slavery, and in the church of which he was
a prominent minister, he raised his voice and wielded his
pen in favor of the principles of freedom. Hence, also, he
politically became fully identified with the ‘“ National Lib-
erty Party,” and remained true to his principles while life
lasted. So, also, in regard to temperance, he was ever found
at the front doing battle for the right. During the later years
of his precious life, his residence was at Fulton, where he
breathed an atmosphere peculiarly congenial to his moral na-
ture, for he found a society, both in and out of the church,
that could sympathize with him in his views and harmonize
with him in his efforts to promote the mighty reforms so
greatly needed in the above respects.

For some years Brother Vandercook’s health had been
visibly declining, and at the conference of 1866, he was
under the necessity of asking for a superannuated relation,
hoping that by resting for a year or more from the labors
and trials of the itinerancy, he might be able to recuperate
his exhausted and attenuated frame. His request was
granted by his brethren of the conference, and so after a
ministerial life of eighteen years he retired from the active
work to assume that relation so much dreaded by him, and
all other true Methodist preachers—the superannuated re-
lation.

While stationed at Adams, he discovered the first symp-
toms of pulmonary disease. After the death of Rev. Justin
T. Alden, of Camden, Brother Vandercook was asked by
the presiding elder to supply the vacant pulpit until con-
ference, which notwithstanding his failing health he endea-
vored to do, acting in the meantime as agent of the Falley
Seminary. While filling his last appointment at Geddes his
strength had so far failed that he was obliged to leave his
work and take a trip to the West, hoping thereby to recu-
perate, but while on his journey and before reaching the
terminus, his feebleness increased so fast that he felt im-
pelled to retrace his steps and return at once to his home in
JACKSON CORNELIUS VANDERCOOK. 283

Fulton. The ensuing session of Black River Conference
was held in that place, but our brother’s strength was so far
reduced and his system so emaciated that he found it im-
possible to attend its session. Indeed, before his return
from his western trip, he had a premonition that his stay on
earth was brief, and here in his letters to his friends at
home, he freely alluded to his approaching end, and made
arrangements for the settlement of his worldly affairs.

During the conference week he was visited at his house
by many of his brethren in the ministry and laity, and
among others by his dear and intimate friend, Rev. Hiram
Mattison, who were like David and Johnathan in their
mutual attachment. To show the strength of this attachment
we take the liberty of inserting a letter written by Brother
Mattison to Brother Vandercook, a few weeks before the
death of the latter :

“ Jersey Crry, February 28th.
“My Very Dear FRIEND anp BrotuEr:

“T was very glad to receive yours of the 22d this morning,
but sad to learn of your continued ill health. Most sin-
cerely do I hope that your western trip will restore you to
your former vigor.

“TI am remarkably thin, and begin to show age rapidly.
Have done a good work I think, since I came here, not
only in the church but in completing my. book the ‘Reswr-
rection of the Body” * * * * Bishop Simpson, who
has examined the manuscript, wrote me, saying, ‘ I am well
pleased with it, it is what we need.’ He is to write an
Introduction for it-—four pages only. The book is really
elaborate, and I think thorough. A new edition of ‘Im-
mortality’ is out and it is selling fast.

“Tf youare not back to conference at Fulton, I will not go.
Am in doubt as to joining Newark Conference. I care
nothing for conference relations any way. I work for
Christ and his kingdom, whether in or out of conference.
I expect to remain here at any rate. eee is going
well, and we are having quite a revival. preach every
night. :

Se Do not get low spirited. The Lord reigns. You are
ost BLACK RIVER CONFERENCH MEMORLAL,

one of his children, and all will be well. If you need
money now, as I suppose your salary is stopped, let me
know, and I will send you what vou need—lent if you can
repay it hereafter or otherwise, as circumstances determine.
Trust in God as your best friend, and in me as your earthly
friend. While I live and have anything to aid you with,
you shall never need if you are disabled. Remember this
as an offset against fear of want or embarrassment growing
out of sickness * * * * JI send you three papers.
Mrs. M. sends her best love and sympathy. I fear you will
love the West and be tempted to remain there.
* Your Friend and Brother in Christ.
“H. Martison.”

The above letter not only shows the degree of love and
true brotherly affection existing between these two minis-
ters of Jesus Christ, but it proves the open-hearted charity
of the writer. Although Hiram Mattison was a man of
words, both written and spoken, he at every opportunity
displayed deeds as well as words—deeds of kindness and
true charity, evinced to all, and especially to his brethren in
the ministry, and more especially to his brethren in the
Black River Conference. The author, although sometimes
differing with him in regard to some of the leading ques-
tions of the day, ever loved Brother Mattison as a man, a
Christian, a Christian minister and true friend. It is doubt-
ful whether our greatest blessings are fully prized by us
until they take their flight, and so with our brother. Not-
withstanding all the honors conferred upon him year after
year by the conference, we knew not his real worth until
we lost him from our ranks by removal, and then by death.
All honor to his memory !

But to return to the subject of our sketch. There lie be-
fore us a number of letters written to Brother Vandercook
by ministers and laymen, all breathing the spirit of love
and true Christian affection, which we would gladly transfer
to these pages, did the limits of the work allow. But fear-
ful that we may transcend the prescribed size of the volume,
we are under the necessity of denying ourselves the pleasure
JACKSON CORNELIUS VANDERCOOK. 285

and our readers the opportunity of their perusal in printed
form. Suffice it to say, that in addition to the letter from
Brother Mattison, as herein published and on file, we find
the names of J. B. Edwards, Esq., of Oswego; Rev. R. N.
Barber; W. W. Porter, of (Greddes, to his family; Rev. J.
M. Parke; Rev. A. J. Phelps; Rey. D. S. Chase, and
others, and in every one of them we find expressions of true
Christian sympathy expressed for himself and family, all go-
ing to show that he was held in very high estimation by
those who were so fortunate as to form his acquaintance
and secure his confidence.

The Black River Conference closed its thirty-first session
in Fulton on the 25th of April, 1866, during which session
Brother Vandercook, as before stated, was unable to leave
his room, but he was cheered by the presence of many of
his most intimate brethren in the ministry and laity, and
particularly Brother Mattison, who administered to his dy-
ing brother and friend, the holy sacrament of the Lord’s Sup-
per. After the close of conference Brother Vandereook lin-
gered along until Sabbath morning, the 27th of May fol-
lowing, when his frail body gave way to the assaults of the
last enemy, and lie departed this life in great peace, in glo-
rious hope of a “ better resurrection.” He gently breathed
his last expiring breath while sympathizing, weeping friends
stood around his bed and sang the well known hymn :

“Let music cheer me last on earth,
And greet me first in heaven.”

We avail ourselves of a portion of the report of the com-
mittee on memoirs, as adopted by the conference at its fol-
lowing session, held in Syracuse in 1867, omitting simply the
record of his ministerial labors, which will be found in the
preceding portion of this sketch :

“Brother Vandercook was justly ranked with our strong
men. Possessing a vigorous and logical mind, well edu-

dated, versed in logic and mental and moral philosophy,
and a profound thinker, his utterances were comprehensive

‘
*
986 BLACK RIVER CONFERENCE MEMORIAL.

and impressive. He had a rare power of generalization,
which in his sermons formed a basis of edifying thought
and correct action long after the voice that bore them to
listening ears was hushed.

“ His sermons were not mere abstractions, but profound
and penetrating expositions, faithfully applied to timely in-
terests and present demands, and so directed as to concen-
trate pure and telling influences upon the future. Indi-
viduality was one of his very marked characteristics. He
did not accept with passive credulity the dictum of men,
but his convictions grew upon truths which a searching and
thoughtful personal examination revealed as such, and were
accordingly strong and unyielding.

“‘ His was one of the minds which give allegiance to truth
itself, rather than to its forms. In his estimation, cer-
tain forms might become effete, but the truth is eternal.
Independent as a thinker, firm in his fidelity to the right as
he understood it, he early espoused the cause of reform, es-
pecially in its relations to the anti-slavery movement, and
was unfaltering in his faithfulness to it from the beginning
to the end. There was often a grandeur in his expressions,
while engaged in the great conflict of this reform. He was
earnest in his efforts to promote the educational enterprises
of the church and of the age. Whatever was of ‘good re-
port’ found in him a firm friend and an unflinching advocate.

“Tn his personal religious life, he impressed those who
knew him best as a man of God, and one a was rooted and
grounded in the faith of Christ. His personal religious life
was not, as strangers might have supposed, characterized by
the coldness of intellect, but there was a warmth and sweet-
ness and intensity which demonstrated a deep and abiding
communion with Christ. Though intellectual, he was also
emotional; and often in the social means of grace, and un-
der the inspiration of spiritual song, he shouted aloud for
joy.. The impress of his character must be lasting upon his
brethren, and his thoughts upon those brought under his
teachings.

“A faithful Christian, true to his convictions of truth and
duty no matter what the cost,a faithful friend, and an un-
tiring advocate and defender of the humanitarian interests
of the world, an able and approved minister of the gospel
of Christ, a good pastor, a noble man—his memory must be
enduring, and we are confident that it will be an hour of
SACKSON CORNELIUS VANDERCOOK., 987

peace and assurance with him when the Lord Jesus Christ
sits upon the judgment seat. He has left a good testimony,
and the church will write him among its choice names.”

We cannot well close this chapter without adding the fol-
lowing tribute to his memory by his friend and brother, al-
ready referred to, the Rev. Hiram Mattison, since gone to
his eternal rest, although there. may be an almost unavoida-
ble repetition in some parts of it. It was first published in
the columns of the Worthern Independent :

The late Rev. J. C. Vandercook,. A. M.

“It is now some months since this devoted minister of
Christ took his departure from time, and entered upon the
scenes of the changeless world ; and as I have seen no ex-
tended notice of his death in any of our church journals, it
may be my duty, as one of his many friends and admirers,
to offer a brief public tribute to his memory.

“ Brother Vandercook was born August 3, 1814, and joined
the Methodist Episcopal Church in 1833, being then nineteen
years old; but did not unite with the conference until its
session in Adams, in 1848. From this time onward he
served the church on various charges for eighteen successive
years, having been at South Canton, Fort Covington, Gouv-
erneur, Oswego, Fairfield, Geddes, Fulton, Oswego a second
term, Adams, agent of the Falley Seminary, and a second
term at Geddes. With two exceptions, he was two years in
each of these charges.

“While at Adams, he contracted a difficulty in his lungs,
or, a8 he told me just before his death, he first noticed it
there. While agent of the seminary, and supplying also the
Camden station, after the removal of that man of God, Rev.
J.T. Alden, by death, his lung difficulty increased, till at
length, on the following year, he was obliged to leave his
post at Geddes, and finally to exchange toil for rest, and
sickness for eternal youth. When he found his health rapidily
failing, he took a trip westward, in hope of improvement.
His aim was, I believe, to have gone to Minnesota. But his
feebleness arrested his progress, and he returned to Fulton.
While at Hartland, Wisconsin, he wrote me, informing me
of his condition, asking me to settle a small bill that he
owed at the book room, and requesting me to meet him at
the session of the conference, at Palisa stating that it would
288 BLACK RIVER CONFERENCE MEMORIAL.

probably be the last visit we should ever have together in
this world. I met him, as requested, and found him fast
sinking into the tomb. At his request, several of his inti-
mate friends met at his house, during the session of the con-
ference, to receive, with him, the holy communion. Among
them were Prof. Griffin and wife, and Brothers Hewitt,
Lyon and Hosmer, and a more affecting scene I never be-
held. Brother Vandercook secmed to be very happy, and
we all felt that Christ, the conqueror of death, was there to
disrobe him of all his terror.

“ As I took his hand and kissed him, as I left for New
York, he asked, with a look that I can never forget, ‘ Won't
you come up, if I pass away ?’ Of course I answered that |
would ; and on the 7th of May, he wrote his last letter to
me, asking me to attend and preach at his funeral.

* His end was what might have been expected, tranquil
and peaceful. A short time before his death, he said to
Brother Cole, as the lightnings were flashing, and the thun-
ders rolling through the heavens, ‘Would it not be glorious
to depart in such a storm as this? | He seemed to have an
idea of mounting above the storm-charged clouds, while the
sound of celestial artillery grew fainter and fainter as he as-
cended to the heavenly paradise.

“ As his end dréw near, his sufferings were great, but sing-
ing seemed to soothe his distress. He said to Prof. Griffin,
‘Sing the hymn,

' ‘O I want to cross over.’
“In the same manner, he dictated four other hymns:

‘On the banks beyond the stream.’
‘Rest for the weary.’
‘Let me go.’

and—

*O sing to me of Heaven.’
_ While these verses were being sung, he seemed to feel no
pain, and as they ceased singing the verse,

‘ Let music cheer me last on earth,
And greet me first in heaven,’

they looked toward him, and he was dead! Thus ended the
labors and sufferings of another of God’s faithful servants
and ministers.

“Brother Vandercook was a conscientious and good man.
Though he said, in. reference to his funeral, ‘Tell Brother
Mattison not to choose an eulogistic text, or preach an eulo-
e

JACKSON CORNELIUS VANDERCOOK. 250
gistic sermon ;’ and I feel the influence of this request up-
on me now, as I write; yet I mst commend the excel-
lencies of his character, or remain altogether silent. His
attainments in science and the languages were respectable,
while in logic, and mental and moral philosophy, he was
well versed. As a preacher, he was more solid than showy.
He was earnest in every good work—education, Sunday-
schools, temperance and anti-slavery, and that, too, when it
was a reproach to be known as an ‘abolitionist,’ and an
active enemy of slavery, in ciireh and state. It was he
who wrote the almost prophetic utterance, in reference to
the general conference at Buffalo, in 1860, which was
placed as a motto upon the title page of ‘The Impending
Crisis.’

“¢This will be the last opportunity that God’s truc
servants will ever have to restore the M. E. Church to her
original character, and preserve her honor in the grandest
moral conflict of the age.’

“And true enough, it was the last opportunity to bear
testimony against church slave-holding, till after it was
dead.

“ Brother Vandercook’s Christian character was symmetri-
cal and harmonious. He was ‘present in spirit,’ without
being boisterous ; intelligent, without coldness or formality ;
conscientious, without being morbidly particular ; and frank
and faithful, without being uncharitable or severe; and yet
he cordially disliked everything like cant, or affectation of
piety. To all this it ay be added, with the utmost justice,
that he was a true friend, a patriotic citizen, a kind and de-
voted husband and father, and a worthy example of the
Christian citizen, gentleman and minister.

“And yet, ane his last sayings he declared, ‘I have no
merit to plead; I throw myself upon the atonement of
Christ, and plead for merey. But God knows I have al-
ways been on the side of lis everlasting truth.’

“He was buried in the cemetery at Fulton, in a lot pur-
chased and fitted up by those who loved him in Fulton, Os-
wego and Geddes, where he sleeps in Jesus till all the dead
arise. H. Marrtison.”

Jersey City, August 14, 1866.

19
e
2900 BLACK RIVER CONFERENCE MEMORIAL.

CHAPTER XXVIII.
REV. JOHN V. HUMPHREY.

“Rev. Joun V. Hompurey was born in the town of Rus-
sia, Herkimer County, N. Y., August 24th, 1835. He was
of Welsh descent; his parents were born in Wales. He
was the oldest of a family of six children, and the first to
enter the spirit land. At the early age of thirteen, he ex-
perienced religion, under the labors of Rev. Allen Miller,
and soon after joined the Methodist Episcopal Church. His
conversion was clear, and his faithful, devoted life evinced
the reality of the change wrought in him by the Holy Spirit.
He was successively class-leader, exhorter and local preacher.
In 1862, he joined the Black River Conference, and re-
mained an effective member till called to his. reward, servin
with acceptability and success the several charges to sahteh
he was appointed. Early last autumn, he was prostrated by
fever, which, in a very few days, proved fatal. At the mid-
night hour, Sunday eve., September 23, 1866, our brother,
apparently unconscious, passed from earth to the realms of
immortality. Thus closed the labors of one of God’s chosen
servants, cut down early in life, in the midst of his work,
torn suddenly from the embrace of kind friends, leaving his
flock without a shepherd. ‘Though called suddenly, he was
ready—‘ he welcomed death, an end of fears, he was prepared
to go.” He died well. Brother Humphrey was a consci-
encious and good man. As a preacher, earnest and practical,
a lover of Methodism in all of its peculiarities. He is gone.
‘God buries his workmen, but earries on his work.’ His
body rests in Heuvelton, St. Lawrence Co., N. Y.

‘How beautiful it is for man to die

Upon the walls of Zion; to be called,

Like a watch-worn and weary sentinel,
To put his armor off and rest in heaven.’ ”

Having taken the above short Memoir from the minutes
of 1867, we will further add that after Brother Humphrey
was received on trial by the conference, in 1862, he was ap-
GEORGE MC MULLIN. 291

=

pointed to Rensselaer Falls, on the Oswegatchie river, a few
miles from Ogdensburg, where he labored very efficiently
for one year. In 1863, he was sent to Macomb, a few miles
from his former charge, where he also labored one year in
the ministry. In 1864, he was received into full connection,
and appointed to Hammond, where his life and ministry, as
above related, closed. Thus, after a ministerial experience
of a little more than two years, our brother was called to his
reward.

It is a blessed thought that no Christian dies alone. Though
he may fall among comparative strangers in any part of the
great moral battle-field, Jesus, the Captain, is near, and
thongh he fall asleep in a state of unconsciousness, the blessed
Saviour is near him, and even while passing through the
valley, his rod and staff supports him to the celestial shore.

“Then let our hope of joys to come
Dispel our cares, and chase our fears;

If God be ours, we’re traveling home,
Though passing through a vale of tears.”’

CHAPTER XXIX.

MEMOIR OF REV. GEORGE McMULLIN.

“Rev. Grorce McMouttiw died suddenly, of disease of
the heart, at his residence in Florence, N. Y., December 31,
1866.

“ He was born in Western, Oneida County, N. Y., April
3d, 1810. When about nineteen years of age, he was con-
verted, and joined the Methodist Episcopal Church.

“ His first license to exhort, is dated Steuben, June 18th,
1830, signed by John Ercanbrack. His first license to preach
was dated Whitestown, January 30th, 1832. In 1834, he
was married, and his excellent companion now survives him.

“He was ordained deacon September 3d, 1839, by Bishop
292 BLACK RIVER CONFERENCE MEMORIAL,

Hedding, and elder by Bishop Ames, April 27th, 1862. He
was employed by the presiding elder, and labored on the
Lee Circuit with great acceptability and usefulness.

“In 1858, he was admitted into the Black River Confer-
ence on trial. His conference appointments were as fol-
lows: 1858, Oneida Lake; 1859-60, Steuben—the first year
as junior preacher, with Brother J. W. Roberts, and the
second year as senior, with Brother F. H. Beck; 1861-2,
Redfield ; 1863-4-5, Williamstown ; 1866, Florence, where
he finished his course.

“ Brother McMullin was an excellent man, and a good
reacher. He was faithful in his work as a minister, care-
ully attending to all the interests of the church. Much,
indeed, might be said of Brother McMullin’s excellences,
but his record is on high, and his home is in heaven. By
reason of a great snow storm, he spent his last Sabbath on
earth at home, and seemed to enjoy it very much. Te
arose as usual on Monday morning, and after having kindled
a fire, sat down, and was soon attacked with violent pain,
and immediately became insensible. Subsequently he revived
a little and was conscious for a few moments, but could say
but little.

“ His last utterances were, ‘ Blessed Jesus! Blessed Jesus !’
He lingered until half-past eight in the evening, when his
redeemed spirit was released from ‘cumbrous clay, and,
we doubt not, soared to its more congenial home with the
Saviour.

5

‘In condescending love,

Thy ceaseless prayer he heard,
And bade thee suddenly remove
To thy complete reward.’

J. D. Apams,
A. Rox, - Committee.”
W. B. Jorcx, \

The above Memoir from the conference minutes of 1867,
comprises all the information the. writer of this work has
received in relation to the above very excellent and good
brother minister. From what we personally knew of his
character as a man and faithful minister, he is none too highly
extolled. As to his learning and profundity of thought, we
are not capable of judging, never having heard him preach
nor enjoyed much familiar intercourse with him. Our
GEORGE MC MULLIN. 293
associations were simply of a conference character. Any
one acquainted with the routine of conference business must
be aware that however friendly and so¢ial all the members
are, or desire to be, there is not for the leading active
members of the conference all the time at their command
necessary to form a very intimate acquaintance with each
other. that in most cases would be desirable, but we remem-
ber often the words of one of our social hymns,
“Shall we know each other there ?”

and the answer comes back with strongest emphasis:
‘We shall know as we are known, and see as we are seen.”

As the Memoir here inserted is comparatively brief, and
as there is no mention made in it of his excellent wife,
-since deceased, we will add her Memoir to this chapter :

“ Abigail H. McMullin died at Utica, New York, August
9th, 1876. She was born at Rodman, Jefferson County, in
1810. When fifteen years of age, she moved with her father’s
family to Whitesboro, Oneida County. She was con-
verted some years later, under the labors of Andrew Peck,
and in 1834, became the wife of Rev. Geo. MeMaullin, a
local preacher. They lived for some time in the vicinity of
Whitesboro, thence moving to Seneca Falls, where they re-
sided for about fifteen years.

“The life of a woman is in most cases so intimately con-
nected with that of her husband, that his history is her his-
tory. In reading Brother McMullin’s obituary, I notice
that he was admitted on trial in the Black River Confer-
ence, at Jordan, in 1858. He was ordained elder at Os-
wego, in 1862, by Bishop Ames. His appointments, after
entering the traveling connection, were Oneida Lake, Sten-
ben, Redfield, Williamstown and Florence, where he died
January 31st, 1867. There Sister McMullin resided until
the spring of 1875, when she removed ‘to Clinton, and re-
mained with her sister, Mrs. Parmelee, for about a year.

“The deceased was the mother of three children. One
of these died in infancy. The next member of the family
whom she was called to mourn, was her husband, who died
suddenly of heart disease. He arose one morning in usual
health, but in a few moments was attacked with a violent
pain, and becaine insensible. He only revived to say,
-

294 BLACK RIVER CONFERENCE MEMORIAL.

‘Blessed Jesus,’ showing that the one in whom he had
trusted did not fail him in the hour when everything else
failed.

“The second child, a son, became insane in young man-
hood. He was cared for by his mother, for a time, at their
home, and then taken to the asylum at Mexico, whence he
escaped, and she never heard of him more.

“ Before this time, disease had attacked the daughter—
the only remaining comfort—the one to whom she clung
the more closely because of the loss of all the rest. After a
lingering illness, she too, died, and like Naomi, our sister
was bereft of her children and her husband. It is not
strange, then, that when IJ first saw her two years ago, she was
pale, worn, feeble, melancholy. With a mind not as likely
as some to throw off grief, she never recovered her spirits,
though for a time she was able to help herself and attend
the means of grace. Her sister, watchful and solicitous for
her comfort, saw that her mind was failing with her body.
The weight of grief had been too heavy, and after some
months of hoping against hope, by the advice of friends
and physicians she was taken to the asylum at Utica. But
she did not remain there long. God said, ‘It is enough,’
and in a féw months she went to meet those who had pre-
ceded her into the spirit world, having ‘ come out of great
tribulation, and washed her robes and made them white in
the blood of the Lamb.’ It must ‘have been a wonderful
transition—up from an asylum to the mansions of the blest ;
from the confusion and jargon of such a company to the
harmonies of heaven ; from seeing through a glass so darkly
to a view of eternal things, face to face; from grief heavier
than most of us have known to the everlasting joy of
Mount Zion. The night was dark, but ‘joy cometh ‘in the
morning.’

“Those who knew Sister McMullin earlier in life, can
estimate her character and worth better than J. She was so
broken in spirit while I knew her, that I presume there
were left few traces of her former self. But I judge her to
have been an earnest Christian woman, retiring and modest
in the extreme, but faithful to every duty—a Toving , pains-
taking wife and mother—a Martha rather than a Mary, yet
one worthy of the commendation that Mary received, ‘She
hath done what she could.’

W.#H. Resss.”
‘

CHARLES GILES. 205

CHAPTER XXX.
REV. CHARLES GILES.

Tux author fears to enter upon the task of writing a
fitting Memorial chapter in memory of the life and labors
of Rev. Charles Giles—a life so eventful, so protracted, so
full of reality, and we may properly add, of romance, that
the pen of the writer hesitates to open a chapter on a sub-
ject that would require a volume of hundreds of pages to
do justice to. We have failed in receiving needful infor-
mation from the older members—fathers of the confer-
ence—on the subject of this chapter. Alas! these have
nearly all passed away to the world of spirits. -Of the
eighty preachers, including probationers, attending the first
session of the Black River Conference, nine only remain as
members of the body, and some of them are residing in dif-
ferent states, all the others having passed away, some by
death, some by transfer, others by location and other causes,
so that it is impossible to learn as much in regard to the
subject of this chapter as though his former cotemporaries
were now living and within reach. In making the attempt,
however, to give his name an honorable record among those
of his fellow-laborers, we must crave the indulgence of the
older members of the conference for any lack in the filling
up of the body of this chapter. We first present the Con-
ference Memoir:

“Rey. Charles Giles was born near Fort Griswold, Con-
necticut, February 22d, 1783, and closed his eventful life in
the city ‘of Syracuse, 1 New York, August 30th, 1867, aged
84 years. His conversion to God was remarkable, and his
call to the ministry was heeded without any compromise:
in 1805, he was admitted on trial in the Philadelphia Con-
ference, and, in 1808, at a session of the New York Confer-
ence, he was ordained deacon. In 1810, July 20, at the
first session of the Genesee Conference, his name appears ;
996 BLACK RIVER CONFERENCE MEMORLAL.

in 1829 he became identified with the Oneida Conference.
When the Black River Conference was organized, in 1836,
his name was recorded on its minutes. With this body he
wrought valiantly for God and man, and spent the remain-
der of his pilgrimage. He filled its most responsible
charges—served as presiding elder, and was twice a del-
egate to the general conference. His was the work of
a real pioneer ; his circuits were immense in size, which he
traveled amid privation, self-denial and suffering unknown
to modern Methodist preachers. His first cireuit embraced
the territory now occupied by the Black River Conference,
and about one-third of the Oneida Conference. He was a
self-made man, and in the departments of science, biblical
knowledge, taste for the beautiful and love of nature, his
advancement inspired the people. Rich in fact, brilliant in
thought, and intense in love for dying men, he was a man
of vast power, intellectual and emotional. His eloquence
within the days of his prime was at times almost unearthly,
and multitudes now sainted owe their conversion through
his instrumentality. Amid privations and disabilities, he
kept the faith. At the name of Jesus, his eve kindled with
light, and his face flushed with intelligence, though super-
annuation and extreme suffering made his mind utterly ob-
livious to all earthly things. ,

* Tle rests among the holy ones; his memory is enduring;
his testimony for the truth is fixed in thousands of hearts;
his voice mingles with the celestial choirs. Sing, shine,
shout on, dear glorified brother, thy mantle falls on us.”

By the above Memoir we learn that he had a remarkable
conversion and that he was admitted on trial in the Phila-
delphia Conference in the year 1805. At that period the
Philadelphia Conference embraced a large portion of Penn-
sylvania and Western New York. He was appointed to
Seneca Circuit as his first charge, and the following year,
1806, was sent to Otsego Circuit, and in 1808 was received
into full connection and ordained deacon at a session of the
New York Conference, to which his name had been trans-
ferred. He was appointed to Westmoreland Circuit. In
1809, his name does not appear on the general minutes, but
in 1810, he was transferred to the Genesee Conference and
CHARLES GILES, 297

\

appointed to Chenango, and returned to the same charge in
1811. The two following years, 1812-18, he was sent to
Western Circuit. For four years, 1814-15-16-17, he was
presiding elder of the Oneida District, and from 1818 to
1821, four years, presiding elder of Chenango District, and
the following four years, 1822-3-4-5, presiding elder of the
Oneida District. In 1826, he was appointed to the charge
of New York Mills and Whitesboro; 1827-8, New York
Mills again. In 1829, by the new arrangement of confer-
ence boundaries, he found himself in the Oneida Confer-
ence, and was stationed at Whitesboro and Oriskany ; 1830,
he had charge of Rome station ; 1831, Steuben Cirenit ;
1832, Westmoreland ; 1833, Manlius Square; 1834, he was,
probably at his own request and for the sake of rest, left
without an appointment; 1835, he was stationed at Jordan.
In 1836, he fell within the bounds of the newly formed
Black River Conference, and was appointed to Weedsport,
which station he also served the following year, which
closed his active labors in the itinerancy. In 1838, his
health was such that he applied for a superannuated rela-
tion, which was freely granted, and which relation he sus-
‘tained to the conference for the long period of twenty-nine
years, or until the time of his decease, in 1867.

It will be noticed from the above that Father Giles, as we
prefer to call him, gave thirty-three years of his active,
stirring life to the duties of the Methodist itinerancy, which,
added to the twenty-nine years of his superannuation in the
Black River Conference, makes sixty-two years, during
which he was a member of an annual conference. He also
was a delegate to the general conference of 1816 and 1820.
It will also be noticed that during his traveling ministry, he
served twelve consecutive years as presiding elder.

Had we space to insert all the incidents of his thirty-three
years’ experience as preacher and presiding elder, what a
panoramic picture could be unfolded! And no doubt, his
superannuated life would display many a picture equally
298 BLACK RIVER CONFERENCE MEMORIAL.

interesting and instructive. During the years of his active
service, he was eminently successful as a revivalist. How
many souls were converted to God through his instrumen-
tality will never be known in time. He was a preacher full
of faith, and seemed to be inspired by the Holy Ghost with
a zeal and fervor, and a clearness and force of utterance,
that few could withstand the frequent tremendous appeals
‘he made to their conscience, as well as to their judgment.
And in the edification or building up of the church of God
in its most holy faith, he was equally successful. His long
continued service as a presiding elder proves him to have
been a superior executive officer and administrator of the
discipline.

Asa scholar, he was somewhat preéminent. He could
not boast of many classical attainments, classically obtained
or secured in college halls, nor do we know that he ever had
an Alma Mater to bestow upon him its diplomas, but we do
know that he was a man of extensive reading and solid ac-
quirements, which rendered him fit to cope with other schol-
ars who apparently had greater literary advantages. In
eloquence, he had few superiors. When he got warmed up
with his subject, torrents of eloquence would seem to flow-
spontaneously from his lips until the audience or congrega-
tion was,.so to speak, entranced by the fervid and glowing
eloquence of the speaker. When superannuated, he, unfor-
tunately, was left poor, so far as earthly treasures are con-
cerned. This fact rendered it necessary for the conference
to come to his assistance at its annual sessions. Whenever
his name was called in the regular order of routine business,
and, as was customary, remarks were expected of him in re-
gard to his wishes, he would rise and pour forth such a flood
of inspired and impassioned eloquence, descriptive of his
past and present experiences, and of his hopes of reaching
the celestial city, that the conference would be melted into
tears, the bishop himself sharing in the general emotion, and
with loud hallelujahs resounding from porch to altar and
 

REV. BENJ.F. BROWN.
BENJAMIN F. BROWN. 299

from altar to porch, the vote would be taken, and his char-

acter passed. Then would follow the special collection for

Father Giles, and the collecting plates or baskets would be

well filled by a generous audience of preachers and people.

Those were golden days, not only for the recipient, but for
. the cheerful givers.

Father Giles was also an author and a poet. He pub-
lished at least two poetical works of some merit: “Zhe
Drunkards Convention,” and the “Triumph of Truth,”
both of which had an extensive sale. He, however, rests
from his labors, and from his earthly trials and troubles, of
the latter of which we may not speak. It is a satisfaction
to have it left on the record that he died well, and that the
gates of the New Jerusalem were no doubt opened wide to
receive his disenthralled spirit in its: upward flight to the
throne,

‘‘He’s gone! The spotless soul is gone,
Triumphant, to his place above;
The prison walls are broken down;
And angels speed his swift remove,
And shouting, on their wings he flies, :
And gains his rest in Paradise.”

CHAPTER XXXII.
REV. BENJAMIN F. BROWN.

Ts somewhat remarkable man left behind him when he
died but few written reminiscences of his early days, or
records relating to his ministerial life. And although the
author has made several attempts to secure correspondence
in this case, his attempts have proved abortive. Even the
annual conference minutes, from which the author is under
the necessity of drawing largely, in the case of every
300 BLACK RIVER CONFERENCE MEMORIAL.

preacher whose Memoir he records, are remarkably brief
and silent on almost every point of Brother Brown’s life
and labors, and yet, that he was deserving of a worthy
record, no one who knew him can doubt. But the strong
probability is that the conference officers who made any
record at all, labored under a similar difficulty to that which
the author labors under now—the want of sufficient data;
still it is due to the memory of the good man, to give in his
Memoir all the facts that can be secured.*

Our first acquaintance with Brother Brown was when he
preached within the bounds of Potsdam District, about the
period of the formation of the Black River Conference. In
the year 1835, he was received on trial by the Oneida Con-
ference, and was appointed to Fort Covington Circuit,
Fort Covington being at that time within the bounds of
that conference, but located in the extreme north end of
the state, bordering on the Canada line, on the 45th degree
of north latitude. Here he preached one year. In 1836, by
virtue of his previous year’s location, he fell within the
bounds of the Black River Conference, retaining his stand-
ing as a probationer of the second year, and was appointed
to Heuvelton Circuit. We had comparatively few stations
in those days. In the year 1837, he was received into full
connection and ordained a deacon in the church of God, and
was appointed to Bangor Circuit, in Franklin County,
where he labored two full years with great success. In

1839, he was ordained elder and sent to Hopkinton Circuit, -

in St. Lawrence County. At the conference of 1840, he
took what we old preachers used to call an “Irish Hoist,”
that is a removal from one extreme of the conference to the
other, béing appointed to Granby Cirenit, in Oswego

_ * Since writing the above, the author has received certain facts re-
lating to Brother Brown, from his son, Rev. D. M. Brown, a member
of the North Indiana Conference. for which he will please accept our

thanks. We have inserted snch aditional facts as our space would
allow.

,
BENJAMIN F. BROWN. 301

°

County, where he remained two years. In 1842, he was
stationed at Palermo Circuit, with Augustine E. Munson as
junior preacher, with whom he labored with much fraternal
love and great success. The next year the conference sat
in Syracuse, Bishop Waugh presiding, by whom he was
sent to North Manlius Circuit. as preacher in charge, with
Rey. Orra Squires as second preacher. 1844, at the confer-
ence held in Potsdam, Rev. Bishop Hamline presiding, he
was appointed to Durhamville ou the banks of the Erie
canal, where he remained one year. Appointments where-
ever located, were in those days no sinecures, whether as it
regards labor or salary. In looking at the conference stew-
ard’s report for 1845, we find that, Brother Brown’s claim
was for salary $232—of which he received $99.89. Table
expenses allowed him hy the quarterly conference, $25, re-
ceived $00.00; deficiency, $157.59. It is true he received a
respectable donation in addition to the above. Beside, there
was no parsonage on the charge, which, of course, he had to
provide for himself.

A little lower down on tle same.column, the author stum-
bled on his own name for the conference of 1845. He had
the previous year been stationed at Jordan, one of the
important stations in the conference, and he finds his claim
to have been, self and wife and two cbildr en, as quarterage
or salary, $232.00, all having been paid; table expenses,
$65.00, all paid; for rent, $60.00, paid; total, $357.00. The
highest claim that year, in the conference, was in the case of
Rev. Hiram Mattison, stationed at Rome. His quarterage
was $304.00; table expenses, $47.00; house rent, $84.00;
traveling, $27.00 ; total $462.00, all paid. In the conference
that year there were sixty-six preachers who reported deficien-
cies to the total amount of over $5,000, which if the reader
will deduct from the small pittance allowed by each charge,
will readily perceive that there was no great opportunity for
the traveling ministers to increase in riches. But, notwith-
standing their limited incomes the laborers were happy in
302 BLACK RIVER CONFERENCE MEMORIAL.

their work, and, although sometimes sorely pressed for the
necessaries of life for themselves and families, they seemed
to enjoy life just as much as when in later years a more
liberal allowance was made to meet their wants. Nor should
the laity of the church in those days be blamed for the small
salaries given. The ministers themselves had in a great meas-
ure the law-making power in their own hands, and the
very small allowance made by the general conference shows
that it was not money but souls that the preachers as a class
were laboring for. In the matter of support, times have
changed for the’ better, and while the ministers and their
families are largely blest in receiving, the church as a whdle is
doubly blest in giving.

At the conference in 1845, Bishop Hedding presided. It
was held in Mexicoville, Oswego County, Rev. G. Baker
being elected secretary. At this conference, Brother Brown
was appointed to New London. Circuit, and at the confer-
ence of 1846, held at Lowville, under the presidency of Bishop
Janes, he was sent to Mohawk Valley, where he remained
two years. In 1848, at the conference in Adams, presided
over by Bishop Janes, he was appointed to Depauville, in
Watertown District, Lewis Whitcomb being presiding elder.
On this charge he remained two years, doing a successful
work. The two following years, 1850-1, he labored on Chateau-
gay Circuit and Belmont. Here his health failed, and at
the next conference, 1852, he asked and received a superan-
nuated relation, which relation he sustained till the close of
life, he fixing his residence at Belmont, Franklin County,
N. Y., where he resided at the time of his death, which
occurred December 27th, 1867. Since his superannuation,
his health continued on the decline, until at last weary nature
gave way, and permitted him to.find his long-sought rest.
He died suddenly of apoplexy in the 60th year of his age,
and twenty-third of his ministry.

As above stated, his death was sudden. After family
worship, feeling somewhat indisposed, he laid down on the
BENJAMIN F. BROWN. 303

hed to rest, but feeling worse he endeavored to rise, when he
fell back with the words upon his lips, “Oh, my Jesus!”
His funeral sermon was preached by Rev. Samuel Call, at
that time preacher in charge of Malone station, the text
“Oh, death where is thy sting? Oh, grave where is thy
victory ?’ ete. His remains were interred in Belmont, near
the place of his former residence, and on the farm where he
had spent the days of his superannuation.

From facts furnished by his son, as stated in the foot note,
we learn that Brother Brown was the son of Major Daniel
Brown, of Hartford, Washington County, New York. There
were five sons in the family of his grandfather, all of whom
served in the revolutionary war, Benjamin’s father being
among the number. The Major had a family of eleven
children, including the subject of this sketch, and these
children though favored in early life with such means of
education as a new country affords, were not blessed with a
religious training.

His father dying in 1826, Benjamin turned his thoughts
to the subject of religion, and was soundly converted, but
being perplexed by the absurdities of the Calvanistic creed,
his hope departed, and despair took its place. After suffer-
ing for many days great mental anguish, he resolved that if
it was decreed that he should go to hell, he would go pray-
ing; and immediately the light of a spiritual noonday
flooded his soul. The victory was won. His soul was
saved from doubt and despair forever thereafter.

Subsequently to his restoration to the divine favor, he ap-
plied himself assiduously to study, laboring with his hands
for the means to secure a respectable education. He en-
tered Cazenovia Seminary, and subsequently the Genesee
Conference Seminary at Lima, where he closed his school life.
As before stated, he joined the Oneida Conference in 1835,
and the Black River in 1836. January 5th, 1837, he was
united in marriage to Miss Mary W. Earl, of South Malone,
a lady of good mental accomplishments, who proved to him
804 BLACK RIVER CONFERENCK MEMORIAL,

a precious gift from the Lord. During their happy mar-
ried life, she bore him four sons and two daughters. The
eldest son, William F., isa member of the Northern New
York Conference. The second son, Charles H., is a mem-
ber of the North Indiana Conference, as is also Daniel M.,
now stationed at Logansport, Indiana. The youngest son
and child is pursuing his studies at the Methodist Episcopal
College, Fort Wayne; Indiana. He is living with his beloved
widowed mother, at the same place. The eldest daughter,
Miss May. E., is in the mission work of the church at La
Junta, New Mexico. The youngest daughter, Miss Laura
L., is district secretary of the Woman’s Foreign Missionary
Society of Fort Wayne District.

Thus we perceive that not only the revered father and
mother have filled up the greater measure of their days in
usefulness, but all their children are following in their
steps. To God be all the glory! It is safe to say that
thousands were converted and added to the church through
the labors of Brother Brown during his ministry. ‘

In attempting to-describe the character of Brother Brown,
we have the pleasure of being able to assert, from our ac-
quaintance with him for several years, that he was a truly
Godly man. No unprejudiced mind could doubt his piety
or moral worth. It is true, he was eccentric—exceedingly so,
and yet his eccentricities all seemed to run in the religious
channel. In preaching, exhorting or praying, he seemed to
wander from the common way of doing things, and make
use of expressions that scarcely any one else would think of.
While preaching, his sermons displayed studious and reflec-
tive thought and more than ordinary application of princi-
ples, mostly based upon declarations found in the Bible, but
brought home to the mind and understanding of the hearer,
perhaps for the first time. His sermons were generally of
a controversial or hortative character. He was severe in his
attacks on Universalism, believing it to be a most dangerous
doctrine, which he felt it his special duty to warn his hearers
BENJAMIN FF. BROWN. BOD

against. Neither was he a friend of Calvinism as taught in
those days by the pulpits of the land, but whenever he had
a good opportunity of making an attack on any vulnerable
point, he did not fail to do it. We said he was eccentric,
but this did not lead him into undue severity of expression,
as he always treated his hearers with extreme kindness, but
with faithfulness in regard to error. As an exhorter, he ex-
eelled. Whenever he rose to exhort after a sermon by
another minister, the congregation expected a tornado of
hortative eloquence, which usually ended with the entire
prostration of his massive physical system for a short time,
after which, he would seein to rally in a few moments, and
become a strong man again. On such occasions, he would
fall flat on his back wherever he happened to be, whether
in the preacher’s stand at camp-meeting, in the school-house
desk or in the open air. Another peculiarity was his absent-
mindedness, not as it regards important matters, but he has
been known, after an evening meeting and having assisted
in extinguishing the candles, to take the candlestick in his
hand, or thrust it into his overcoat pocket, and next morn-
ing would not know where or how he obtained it. And so
with other small things—perspiring profusely, as he most
always did in his public efforts, some kind-hearted brother
or sister would hand him a pocket-handkerchief to wipe his
face, and that would be the last of it till reminded by the
owner. He has frequently found half a dozen handker-
chiefs in his pockets at once, and not known where any of
them came frum. These eccentricities, that would appear
wrong in others, were, by his friends and hearers, consid-
ered all right in Brother Brown, and often furnished mo-
ments of pleasantry to those interested. He had a large and
stalwart frame, a cheerful, pleasant countenance, was very
much given to loud ejaculations of praise and sounds of hal-
lelujah, and “ Glory to God!” would burst from his enrap-
tured lips with an emphasis and power that would thrill the
congregation ; but, as in the case of another,

20
306 BLACK RIVER CONFERENCE MEMORIAL.

“ He sleeps his last sleep,
He has fought his last battle,”

till the archangel’s trump “shall awake him to glory again.”
We append his Conference Memoir, fully endorsing its
application to our beloved Brother Brown:

Memoir of Brother B. F. Brown.

‘‘ Both physically and mentally, Brother Brown was a re-
markable man. His powerful and well-proportioned body,
with proper care and skill, would have borne him triumph-
antly through labors and privations sufficient to overpower
any ordinary man; but he had a mind and heart too large
and too exacting, for even his powers. The fires of his love
and zeal burned so fiercely, that all his self-control could
not restrain his efforts within the bounds of his strength,
and he had too soon to abandon the work he so much loved.

“Fis communion with God was not that of ordinary
men; it was an absorbing, burning passion which, at any
moment, whether in the prayer meeting, the social circle
or the business interview, would seal up his consciousness
to all earthly things and prostrate his energies, to be gath-
ered up, by-and-by, only to exert their first returning activ-
ities in uttering repeated shouts of ‘Glory to God!’

“We died as he lived. He breathed out his life as if his
soul had been released in answer to the rapturous prayer:

O, would he more of heaven bestow,
And let the vessel break;

And let our ransomed spirits go
To grasp the God they seek.

In view of such a scene, we ask triumphantly, ‘O, Death!
where is thy sting?’ ”

Seal

CHAPTER XXXII.
REV. DAVID FERGUSON.
“Rv. Davin Fereuson died in great peace,, February
28th, 1868, in the town of Oswego, New York, in the 59th

year of hisage.
“He was born in Western, Oneida County, New York,

t
DAVID FERGUSON, | B07

and in May, 1831, converted, near Mexico, Oswego County.
As early as 1837, he was employed by the presiding elder
on Old Victory Circuit. The next year he was admitted
on trial in the conference, and appointed to North Manlius.
He afterwards served Hammond, Pierrepont mission, Lis-
bon, Natural Bridge, Copenhagen, Ellisburgh, Pillar Point,
Booneville, New Con, Williamstown, Chateaugay, Nor-
folk, Parishville, Colton and Parishville, Hermon, Fort
Jackson, Butler and Oswego Centre; thus continuing in
the regular work for 27 years. Four years ago, on account
of failing health, he received a superannuated relation to the
conference, hoping that a brief respite from toil would re-
cruit his wasted energies, and permit him to resume the
work he loved so well. But in this he was disappointed ;
his mansion was ready, and God called him home.

“Brother Ferguson was a good man, and a faithful and
efficient minister of Jesus Christ. He exemplified in a con-
sistent life the doctrine which he so earnestly preached to
others, and shed a rich Christian influence upon all around
him. He was a faithful pastor, making Christ preéminent
in all his intercourse with the people, and by close, pointed
conversation, led them to Christ and heaven. In the early
_ part of his ministry, especially, revivals crowned his

efforts, but his peculiar mission seemed to be to build up
_ believers in the faith of the gospel. As a preacher he was
more solid than showy; his sermons were well arranged and
full of thought, and listened to with pleasure and profit.
He was a man of one work, true to his calling, and faithful
to his trust. He was found at his post till the Master said :
‘It is enough, come up higher.’

“For nearly two years, he suffered greatly from a scrofu-
lous affection; his pain was often excruciating, but he
suffered as a Christian; in him ‘ patience had her perfect
work,’ enabling him to say, ‘Thy will be done.” Just be-
fore his departure, he asked his friends to sing, and as they
sing to him of heaven, his spirit plumed its wings for im-
mortality, and soon after took its flight to the home of
angels and God.

‘Servant of God, well done!
Thy glorious warfare’s past;

The battile’s fought, the race is won,
And thou art crowned at last.’ ”’
Bus BLACK RIVER CONFERENCE MILMORLAL.

The compiler has inserted the above tribute to the mem-
ory of Brother Ferguson as it appeared in the Black River
Conference minutes of 1868, and will only add that having
been his presiding elder for three years, in 1854-5-6, while
stationed at Norfolk, Parishville and Colton, he is prepared
to endorse fully the high estimate placed upon his moral
worth. and his Christian and ministerial character by the
writer of the above brief but excellent Memoir. -

Brother Ferguson was indeed a good man, well read, but
not brilliant. He attempted no display, but seemed only anx-
ious to preach the truth and the whole truth in its simplicity
and power. He will long be remembered by the older mem-
bers of Potsdam District, and in other districts of the con-
ference, as a faithful ambassador of the Lord Jesus Christ,
but he, like others, has “ gone up through great tribulation,
having washed his robes and made them white in the blood
of the Lamb.”

CHAPTER XXXII.
REV. JOHN W. COOPE.

Tuts pure minded and deeply pious man of God, was
during the entire course of his ministry connected with the
Black River Conference, but on account of the absorption
of ‘this conference into the Northern New York, and the
fact of his residing at the time of his death within the
bounds of the Central New York Conference, and his widow
preferring to remain within the bounds of the same, for
those or some other reason, no Memoir was inserted in the
annual minutes of the Black River Conference of that year.
The strong probability, however, is, that as he died during
the last session of the Black River Conference, and only
JOHN W. COOPE. 309

two days before its tinal close, sufficient time had not elapsed
for the presentation of a suitable Memoir, while the confer-
ence having heard of his lamented decease, passed unani-
mously the following resolutions of sympathy and condolence.

On Monday, April the 13th, being the fifth day of the
conference then holding its session in Malone, Franklin
County, N. Y., a telegram was received by the secretary
from W. .J. Moses, Esq., of Auburn, announcing the death
of Rev. J. W. Coope, whereupon a committee of six of his
former co-laborers was appointed to prepare a suitdble
Memoir, viz: W. S. Titus, R. Reynolds, P. D. Gorrie,
J. N. Brown, Wm. B. Joice and P. H. Wiles, who reported
the resolutions before referred to :

“Whereas, It hath pleased Almighty God to transfer our
beloved brother and fellow-laborer, the Rev. J. W. Coope,
to the blessed conference of the ministering hosts above, at
the very time of the annual session of the Black River Con-
ference he so much loved, and of which he was an honored
and most worthy member ; therefore,

“ Resolued, That .we, his brethren, cherish a precious
memory of his exalted Christian virtues, and of that divine
adorning which we saw our glorious Redeemer arrayin
our brother for himself, while he was a bold witness anc
blessed illustration of the gospel of Christ among men.

“ Resolved, 2d, That we tender to his bereaved widow
and fatherless children our deepest Christian sympathies,
and we will offer to God our fervent prayer, that divine sup-
port and consolation may he given them till the whole fam-
ily shall meet in Heaven.

“ Resolved, 31, That a copy of the above be sent by the
secretary of the conference to sister Coope, and also to the
Northern Christian Advocate.”

‘ In further reference to his conference relation at the time
of his death, his danghter, Miss Kittie M. Coope, writes the
author as follows, under date of August 11th, 1879:

“Rey. P. D. ‘Gorrrm—Dear Brother :—I see that my
father’s name is not on the list of those who died members

of the Black River Conference. Te died April 12th, 1868,
and during the last session of the Black River Conference,
310 BLACK RIVER CONFERENCE MEMORIAL.

the Northern New York Conference not having been formed
by order of the general conference until the next May, sub-
sequent to his decease. We would dislike very much to
have father’s name dropped from the ‘Memorial,’ for to
him the Black River Caren was as the apple of his eye.
I never knew one so strongly attached to his ministerial
brethren than was father. Mother made the remark at the
first change of conference boundary, that she was glad
father was spared that change, for 1t would have been a
great affliction to him to have been separated from any of
hig brethren. My only brother, mentioned in the obituary,
died in 1874, so that mother and I are left alone. For
twelve years mother has been a great sufferer, and is rapidly
failing, and feels that she will soon.meet the loved ones on
the other side of the river.”

From the foregoing statements, it will readily be seen
that while Brother Coope died a member of the Black River
Conference, the Memorial services which were held on Satur-
day, the very day on which he died, did not and could not
embrace the name of our dear departing brother.

In regard to his biographical sketch, instead of presenting
to the reader remarks of our own, we prefer to insert the
following tribute to his memory, prepared by his intimate
friend Rev. Wm. Searls, and kindly furnished by the
daughter, Miss Kittie M. Coope:

Rev. John W. Coope.

We copy the following from the Worthern Independent :

“Rev. John W. Coope, of Black River Conference, died
at his residence in this city, on Sabbath evening, April 12th,
1868. Brother Coope was born in Preble, Cortland County,
New York, September 17th, 1809, and experienced religion,
and united with the Methodist Episcopal Church, in Octo-
ber, 1830.. He was led to the Saviour through the labors of
Revs. Alvin Torry and Calvin Danforth, preachers on what
was then called Fabius Cirenit, Oneida Conference. His
conviction for sin was deep and powerful, and his conver-
sion was marked and clear. He was licensed to exhort in
1840, by Rev. T. B. Rockwell, and was licensed as a local
preacher by Rev. J. Worthing, then acting as presiding
JOHN W. COOPE. 811
elder, in 1841. He removed to Wayne County the same
year, and was very soon recommended to the Black River
Conference as a suitable person to be received into the effec-
tive ranks of the ministry.

“ His recommendation was from what was then known as
Rose Circuit. Rev. George Gary, of precious memory, was
the presiding elder. At the conterence in Syracuse, he was
ordained a deacon by Bishop Waugh, in 1843. He gradu-
ated to elder’s orders two years later, and was ordained by
Bishop Hedding at the session of the conference held at
Mexicoville, New York. In a note, written by his own
hand, he speaks of those days as ‘days of precious memory.’
He devoted himself with zeal to the duties of the gospel
ministry, and was eminently calculated to do good; for he
had the happy faculty of winning the confidence and esteem
of all with whom he came in contact.

“ He made true friends everywhere, for he possessed that
nobleness of soul which commended him to those whose
friendship is of true value. He served in the order of regu-
lar appointments, Rose Circuit, Liverpool station, Hannibal
Cireuit, Red Creek station, Rose station, and VanBuren
Circuit, making in all, ten years of effective service—at the
conclusion of which he was compelled to take a superan-
nuated relation to the conference, because of a severe hem-
orrhage of the lungs, from the effects of which he never re-
covered. He remained superannuated the rest of his days.
He came to this city about seven years ago, and gathered
around him, in a very short time, a large number of very
interesting and warm friends—friends whose attachment.
increased as the years went by.

“He wrote in a little book, in regard to the years he
spent in the regular work of the ministry, as follows:
‘When I look over the history of my life, I fix on the ten
years I spent in active service in the ministry as the bright-
est of all my history; and if I had a hundred years to give,
they should all be freely consecrated to the service of the
church of God.’ And he continues thus: ‘The last six-
teen years of my life have been mingled with hopes and
fears. I felt at times that I should soon he able to take my
place in the ranks with my brethren in the conference, and
then my sickness would return with increasing force, and.
hopes of recovery would vanish.’ But all these years, when
many would have given up entirely, he continued to follow
312 BLACK RIVER CONFERENCE MEMORIAL.

some kind of business, in order to provide the comforts of
life for his dear family. He only grieved that he could do
no more. I can do no better than to quote his own words
in this connection: ‘It has now come to pass, that my
hands can no longer labor for the wants of this poor, feeble
body, or the comfort of my dear wife and daughter, who
depend on me for support. It is to me a great grief that I
cannot do more for them, especially when I think of the
art my dear wife has taken in all the cares and toils.of life.
She stood by my side in the itinerant work like a true
helper in the vineyard of the Lord. Her counsel and
rayers have been of great service to me; but now we are
oth on the down-hill side of life, pressed with cares and
borne down with disease. We shall soon be at the end of
the journey. My greatest anxicty now zs that my only son
may become a Christian, and that my dear family may all
meet me in my Father’s heavenly kingdom.’ ‘The cause
of God is as near my heart as ever, and O, glad would
T be to go out again and preach the everlasting gospel to
poor sinners, and see them come flocking to the cross, as in
former times.’ For many years he had been suffering from
consumption, that disease which has carried off so many of
the noble and the good; and which, during the last four
months; having confined him closely to his house, worked
on his mortal frame till the wheels of life stood still. His
growing weakness had been for a long time painfully percep-
tible to himself and friends. Ie commented upon his con-
dition as follows: ‘Iam admonished to-day, by looking at
my feet and ankles and seeing how they are swollen, that
the end is not far distant, when I shall be beyond the reach
of change, and when joys eternal shall be mine. I shall
stand upon the sea of glass mingled with fire, in a few days.’
A very few days before he died we asked him how it looked
beyond, and his reply was, ‘There is not a ripple upon the
‘~waters—all is well.’
“He praised the Lord with a loud voice when we would
sing at his request,

‘There is a fountain filled with bloodg

and he asked to have it sung at his funeral, which we did.
"We feel safe ae that the city of Auburn never saw a
brighter exhibition of Christian character than in our departed
MORENUS THRASHER. 313

Ole

brother. At times, an overpowering divine influence per-
vaded his room, and-all felt sensible that God was there.
These remarkable manifestations were the ‘dying grace,’
which believers receive when they are about to pass over

Jordan. In his case, those well-known lines of Dr. Young
were true:

‘The chamber where the good man meets his fate
Is privileged beyond the common walks
Of virtuous life—quite in the verge of heaven.’

“Oras David said: ‘Mark the perfect man, and behold
the upright, for the end of that man is peace.’ May God
bless and sustain those he so dearly loved, and keep them
safely until in that better land they

‘Meet one another again.’
\

* Auburn, May Ist, 1868. Wm. Suaris.”

We only add that from the rather limited intercourse we
were permitted to enjoy with Brother Coope, we learned
to form a very exalted opinion of his deep, earnest piety.
His very appearance conveyed the impression to the mind
of the observer, that our brother was emphatically a man
“who walked with God” and when the end came, he “ was
not, because God took him.”

OHAPTER XXXIV.
‘
REV. MORENUS THRASHER.

Tus worthy brother in the ministry was born in the
township of Sydney, Midland District, formerly Canada
West, and now known as the Province of Ontario, Domin-
ion of Canada. The exact date of his birth we have not
been able to ascertain, but suppose it to have been in the
year 1815.
814 BLACK RIVER CONFERENCE MEMORIAL.

He was converted at the age of seventeen, and soon found
his way to the southern shores of the St. Lawrence river,
where he seems to have entered heartily into the work of
self-improvement and of practical usefulness, in connection
with the institutions of Methodism in his newly adopted
country. Inthe month of September, 1834, while attending
a camp-meeting, held in the town of LeRay, in Jefferson
County, New York, he received a powerful baptism of the
divine spirit, by which his faith was quickened and his zeal
in the cause of God largely increased, and he felt more
strongly than ever that God had a work for him to do in
the spread of gospel truth among men. Nor was this im-
pression confined to himself, others became convinced that
he was divinely called to the ministry. Accordingly, in
1835, he was licensed to exhort, soon after which he became
a student in the conference seminary, at Gouverneur, Rev.
Anson W. Cummings being principal, and Edward Bannis-
ter, professor, remaining there one year in making prepara-
tion for the great work before him. How long he labored
as a local preacher, we have not been informed, but in the
year 1841, he was duly recommended to, and received on
trial by the Black River Conference, and appointed to
Sprague’s Corners, a small charge near the school he had
been attending. In 1842, he was sent to Hopkinton Circuit,
in St. Lawrence County, with Rev. David Chidester as
preacher in charge, and Rev. Aaron Adams as presiding
elder on the district. At the session of the conference of
1848, held in Syracuse, Bishop Waugh presiding, Brother
Thrasher was admitted into full connection and ordained
deacon, and appointed to Bangor Cireuit. At the confer-
ence of 1844, held in Potsdam, he was sent to Hammond
Cireuit with Augustus Hall as junior colleague, Rev. Lewis
Whitcomb, presiding elder—this circuit then being attached
to Adams District. In 1845, he was under the necessity of
asking for a location, which relation he retained until the year
1853, when he was re-admitted and appointed to Liverpool
MORENUS THRASHER. 315

station, in Onondaga County, where he remained during
the following year, 1854.

In 1855, he was stationed at Manlius, and the two follow-
ing years, (1856-7,) at Oneida Lake. In 1858, at Victory,
and 1859-60, on Philadelphia Cirenit in Jefferson
County. In 1861-2, he preached on Williamstown Circuit,
in Oswego County, and in 1863, in Vermillion; 1864, at
Volney, same county, which closed his active labors. At
the conference of 1866, held at Fulton by Bishop Ames,
Brother Thrasher was present, but his health had become
so much impaired that his name was placed on the super-
annuated list, where it remained until the period of his
death, which occurred July 13th, 1868, in Palermo, Oswego
County, New York, having spent some eighteen years in
the effective work of the ministry, besides the time spent
as a superannuate. And thus died our dear brother, in'the
54th year of his age.

Brother Thrasher was a good minister of Jesus; plain,
pointed and practical in his ministrations, he enforced the
doctrines and precepts of the gospel as one having authority
by virtue of a divine commission. He was, at times, thought
to be severe in his condemnation of wrong-doing, but his
hearers always acknowledged that he was no more so than
was his Master, who had occasion to exclaim: “ Ye serpents
and generation of vipers, how can ye escape the damnation
of hell?” and yet his severest denunciations of sin were al-
ways tempered with the sweet invitations of the gospel of
peace as he uttered the blessed words: “Come unto me all
ye that labor and are heavy laden, and I will give you rest.
Take my yoke upon you; and learn of me for I am meek
and lowly in heart, and ye shall find rest unto your souls.
For my yoke is easy and my burden is light ;” and thus by
a proper admixture of law and gospel, threatenings and
promises, Brother Thrasher strove to win men*to Christ.
Nor was he unsuccessful in the accomplishment of this task,
as many, no doubt, in the day of eternity, will have reason
316 BLACK RIVER CONFERENCE MEMORIAL.

to thank God for the ministrations of this faithful servant
of the Most High.

Of his religious life, we may briefly speak: His piety
could not be doubted; he breathed the spirit of Christian
love—love to God and love to man. His Christian zeal also
appeared to all who sat under his ministry, and by the fer-
vent appeals made to his hearers, they took knowledge of
him that he had been with Jesus.

His latter end was what might have been expected in the
case of such a Christian hero. He not only died well, but
he died triumphantly. Just before his death, he exclaimed
that he had “peace with God through Jesus Christ, joy in
the Holy Ghost, and fellowship with the saints. Glory to
the dying Lamb! All is triumphantly clear!” Thus died
Morenus Thrasher, and is it not worth a long life of piety
and self-devotion to be able to die as the Christian dies—
to “pass through death triumphant home™ to the mansions
that Jesus has gone to prepare for them that love him ?

“Oh! what are all my sufferings here
If Lord, thou count me meet

With that enraptured host to appear,
And worship at thy feet?”

CHAPTER XX:XV.
REV. WILLIAM B. JOICE.

Tuis sweet spirited minister of Jesus Christ was born in
Huntersland, Schoharie County, state of New York, on the
16th of April, 1820, and was converted in the summer of
1839, when he was about nineteen years of age. His child-
hood’s history, and the circumstances attending his conver-
sion, are not known to the author, and the best the latter can
WILLIAM B. JOICE. 317

do is to go by the conference record as found in the annual
minutes ; for with the subject of this Memoir he had no
personal acquaintance, except meeting him as a beloved
brother at our annual conference sessions, and the impres-
sions made at such times, and retained in the memory, were
greatly in favor of the worthy brother, whose name stands
at the head of this chapter.

Brother Jeice became a resident of the town of Palermo
in the fall of 1846. He held a license to exhort for about
two years, when he received a license to preach, which he
used about two years, and was soon after employed by Rev.
George Gary, ut that time presiding elder of Adams Dis-
trict, to travel and preach on Henderson Circuit, which, at
the conference of 1850, had been left to be supplied. Being

. Yecommended by the quarterly conference as a proper per-
son to travel and preach, he was, at the next conference of
1851, at its session in Osweyv, received on trial, and returned
to Henderson charge, where he labored efficiently another
year, and was then appointed to Ellisburgh charge in the
same district, Rev. Arzar J. Phelps being presiding elder,
At the eonfarence of 1853, held in Watertown, he was ad-
mitted into full connection, and ordained deacon by Bishop
Matthew Simpson, and was appointed to Martinsburgh, in
Lewis County, Rev. Gardner Baker being then the presiding
elder of Adams District. Here he labored one year, and at
the ensuing conference, held at ('amden in 1854, was sta-
tioned in Champion in the same district. In 1855, at the
session of the conference held in Weedsport, he was ordained
elder by Bishop Janes, thus having passed through his four
years’ course of conference study with credit and honor to
himself. Having served the Champion charge the preced-
ing year with great acceptability, he was re-appointed the
second year to the same charge, which he also served as ac-
eeptably during the second year as he had done during the
preceding year. In 1856-7, he labored in South Rutland,

' and.enjoyed two highly prosperous years. During the suc-
818 BLACK RIVER CONFERENCE MEMORIAL.

ceeding two years, 1858-9, he preached in Lorraine and
Worth, and in New Bremen during 1860 and 1861. In
1862-3, he labored in Collamer, and in 1864, at Central
Square; in 1865-6, at Vermillion, where he spent two suc-
cessful years, and in 1867-8, he preached at Depauville,
Jefferson County, where he closed his labors with his life,
on the 17th day of March, 1869, in the forty-ninth year of
his age, and the nineteenth of his active ministry. His re-
mains were conveyed to Vermillion, in Oswego County,
where they lie deposited —“ dust to dust, earth to earth, ashes
to ashes,”—to await the future bursting of the tomb, and to
rise in the morning of the resurrection a revivified and glo-
rious body.

Brother Joice was a successful preacher and minister of
the gospel. We use the two terms purposely and distine-
tively, for some are what may be called good #inésters, who
are not celebrated as good—that is, yreat—preachers; and
on the other hand, some, we fear, are credited with being more
than mediocre preachers who fall below the proper standard
as ministers and pastors. Brother Joice appears to have
blended the two qualities, and was at once a good preacher and
an excellent pastor, visiting the people of his charge fre-
quently, comforting and encouraging the weak, and admon-
ishing and mildly reproving the erring with all long-suffering
and patience.

As aman and as a Christian, he was justly honored, be-
ing of an exceedingly meek and quiet spirit, never ob-
truding where he was not welcome, rather inclining to be
retiring in his manners, not because he felt himself to be
superior to others, but as if he felt himself ‘to be the least
of all saints,” and was willing, apparently, to sit at the feet
of his brethren and be an humble learner. The writer of
his Memoir in the conference minutes, Rev. S. M. Warn,
says of him: “Brother Joice was one of those men who
must be known to be appreciated. A casual observer would
fail to discern the excellences of his character. Quick to
JESSE PENFIELD. 319

plan, prompt to execute, he was enabled to accomplish much
in a limited time. Keenly alive to the interests of the
church of his choice, and jealous for its honor, he allowed
no opportunity to pass unimproved where those interests
might be promoted or its honors advanced. He lived,
labored and died in his Master’s service—a faithful Metho-
dist preacher. The last two years of his life were the most
successful of his ministry. He has gone to his rest, leaving
a good record with us that he had fought a good fight, fin-
ished his course, and kept the faith.”

Brother Joice was a man of deep and fervent piety ; full
of faith, his countenance expressive of constant communion
with God, and his daily life such.as to prove his inward
purity. He lived well, worked well, died well, and has no
doubt gone to receive the plaudit, “Well done, good and
faithful servant ; enter thou into the joys of thy Lord.”

CHAPTER XXXVI.
REV. JESSE PENFIELD.

Tuer is not in the conference minutes any Memoir of this
able minister, nor have we received from any direct source
information in regard to his birth, education, conversion, &.
The best we can do is to state that he was a member of the
Oneida Conference, having joined on trial in the year 1831 ;
that he was in that year appointed to LeRay Circuit, within the
bounds of the future Black River Conference. In 1832-3,
he labored on Sandy Creek Cireuit. In 1834, he was re-
ceived into full connection and appointed to Pulaski; 1835,
to Mexico. In 1886, he was included in the number of
preachers who fell within the bounds of the Black River Con-
ference, and was stationed at Mexico ; 1837-8, Carthage ; 1839,
320 BLACK RIVER CONFERENCE MEMORILIL.

he was superannuated ; 1840, made effective and stationed
on LeRay Circuit ; 1841, made supernumerary and appoint-
ed to LeRay ; 1842, he was again superannuated ; 1843, re-
stored to the effective list and sentto Gouverneur; 1844-5,
to Turin; 1846-7, to Herkimer; 1848, Mohawk Valley ;
1849, Frankfort ; 1850-51, superannuated ; 1852, restored to
effective list and sent to Champion; 1853, returned to
Champion. From 1854 to the close of life, he remained
on the superannuated list, and removed to the state of
Tllinois, where he died in faith, June 6th, 1869.

The above facts comprise the substance of all the records
we have been able to obtain in regard to this good man and
able minister of the New Testament. It seems from the
above that he preached some eighteen years as an effective
member of the conference, and was « superannuate for
twenty years. We regret very much the meagre amount of |
information we are able to give in regard to his life and la-
bors. We know, however, from memory and the limited
knowledge we obtained by personal intercourse with him,
that he was mentally a strong man. He had the appear-
ance of being more than an ordinary man, intellectually ;
tall, and of commanding proportions, physically, he would
at once arrest the attention of strangers as a gentleman of
refinement and good taste. We remember he had a good
delivery, was a strong speaker, and must .have been a
preacher far above mediocrity. We never had the oppor-
tunity of hearing him preach, and hence cannot speak more
definitely.

But whatever his strength of mind, it is evident from his
repeated change of relation from the effective to the super-
annuated ranks, that, physically, he was infirm for many
years. His death occurring so far from the midst of his old.
brethren in the Black River Conference leaves. a blank-in
his history that cannot well be filled up; but we doubt not
his triumphant passage to the skies as one of the redeemed
of earth—as an heir of glory! His record is on high!
ABSALOM MOSHER.

oo
nw
pany

CHAPTER XXXVII.
REV. ABSALOM MOSHER.

Tue author has utterly failed in his attempts to secure
returns in regard to the following departed brother, and
can only give his appointments from year to year, as they
stand recorded in the minutes of the conference, with a few
additional remarks, viz:

This good brother became a probationer in the Black
River Conference, in 1857 and was stationed at Antwerp,
Jefferson County, New York. In 1858, he was sent to
Depeyster, in St. Lawrence County; 1859, he was received
into full connection, and returned to Depeyster for a second
year; the two succeeding years, he was stationed at Rensse-
laer Falls; 1862-3, at Waadin on; 1864, at Richville ;
1865-6, at Redfield ; 1867-8-9, he was superannuated. He
died at Hampden, Ohio, June 9th, 1869, in peace, having
thus served the church and blessed the world by ten years’
effective and laborious service, and two years of superan-
nuated labor and suffering.

Brother Mosher was a good man-and a good minister and
preacher. His’ frequent returns to his appointments for the
second year will attest the latter truth. From our rather
limited acquaintance with him, which was formed mostly
at our conference sessions, we obtained an exalted opinion
of the brother as a man of somewhat superior attainments
and more than ordinary intelligence. He had every appear-
ance of a Christian gentleman, which the author thinks is
one of the best encomiums that can be bestowed upon any:
one at all entitled to the name of gentleman—to have the
name Christian attached to him.

We regret that we cannot give the particulars of his su-
perannuated life, and especially of his last sickness and death,
but we have no doubt he died well, and left a world of la-
bor and suffering for the “rest that remaineth to the people
of God.”

21
BP2. BLACK RIVER CONFERENCE MEMORIAL,

CHAPTER XXXVIII.
REV, SPENCER R. FULLER, A. M.

Rev. Spencer R. Furuer, A. M., was born at Fullers-
ville, St. Lawrence County, N. Y., June 6th, 1829, and died
September 16th, 1870,.in Watertown, N. Y He attended
school in his early youth at Gouverneur Wesleyan Semin-
ary and Carthage Academy. While here, he was happily
converted to God at the age of 22 years, and soon after, he
joined the Methodist Episcopal Church. Upon his conver-
sion, his natural thirst for knowledge was greatly quickened,
and he went to Falley Seminary, at Fulton, N. Y., to pursue
his studies. He remained here as student and teacher for
about three years. He then went to Wesleyan University,
and graduated with honor in the class of 1859. He received
his first license as a local preacher on the 9th of May, 1857.
He was married to Miss Sarah 8. Horr, November 20, 1860.

He joined the Black River Conference in 1861, and was
stationed at Martinsburgh one year; Syracuse, 1st church,
two years; Rome, 1st church, two and one-half years; Lima
Seminary, principal, one and one-half years; Watertown,
Arsenal Street Church, two years and four months.

He returned to his charge in Arsenal street, Watertown,
from our last conference, in apparent good health, and went
forward in his work. The extensive repairs on the church
at Watertown greatly added to his labors. Still he worked
on with unflagging devotion as long as he could walk from
his house. On the 20th of July, he was stricken down with
a violent hemorrhage of the lungs, and in eight short weeks
quick consumption, in utter defiance of medical skill, had
wrought its work of death. Thus, in the fullness of his
strength and usefulness, our dear friend and brother passed
SPENCER RK. FULLER. 328

away. His sickness and death are unaccountable. The last
conversation the writer ever had with him, he said: “Why
I am here, dying with quick consumption, I cannot under-
stand, for I had always supposed if any man in the confer-
ence had strong and healthy lungs it was myself.”

To yield to sickness and to death in the midst of his prime,
when his family, the church and the world so much needed
him, was a severe trial; but in the very first days of his ill-
ness, he looked the sternest crisis of his life squarely in the
face, and in full view of every possible contingency of suf-
fering and death, intelligently and calmly he said, through
the power of divine grace, “The will of God be done.”

3rother Spencer R. Fuller was a good, true and noble
man, a loving husband, a tender father, a Christian gentle-
man, a hard student, a fine scholar, a hearty Methodist, a
strong preacher, a faithful pastor, a lover of the Sunday-
school, an uncompromising foe of intemperance and wrong
in all its forms. He was modest and unassuming in his man-
ners, but absolutely immovable in his convictions of right
and duty.

When the news of his death went out to Martinsburgh,
Syracuse, Rome and Lima, the hearts of hosts of warm
friends melted in sadness, and spontaneous tributes of love
to the memory of the good man leaped from every lip.

In this day of momentous work, when brave, strong and
true men are so much needed, the death of such a man is a
great loss. But God knows best, and we will not complain.
To our dear Sister Fuller, in her irreparable loss and untold
loneliness and grief, and to her three fatherless and tender
children, we extend our warmest sympathies, and most
earnestly do we commend them to the God of the widow
and the Father of the fatherless.

'
394 BLACK RIVER CONFERENCE MEMORIAL.

CHAPTER XXXIX.
REV. ELIJAH SMITH.

“Rey. Exyau Smrru was born in Newport, Herkimer
County, N. Y., September 4th, 1797, and died in LeRay,
Jefferson County, N. Y., September 30th, 1870.

“Brother Smith was converted in early youth through the
instrumentality of pious parents. He was renewed in the
divine life in 1820, and united with the Methodist Episcopal
Church, and in 1832 was received on trial by the Oneida Con-
ference. During the period of his effective ministry, which
closed in 1855, he seemed to live and labor in the element, of
divine love, which accounts for his success in winning souls to
Christ, and in building up believers in the faith of the gospel.
He was an able minister of the New Testament, and a loving
and devoted pastor; and although called suddenly, he went
safely and triumphantly to his eternal home.”

We have taken the above short Memoir from the confer-
ence minutes of 1871, which is all the data that have been
furnished the compiler of these sketches in regard to Brother
Smith, excepting the list of appointments from year ‘to year.
From these we learn that after joining the Oneida Confer-
ence in 1832, as above stated, he was appointed to Brown-
ville and Sackets Harbor; 1833, to Sandy Creek ; 1834, he
was received into full connection, and ordained deacon ; he
was appointed this year and the succeeding one, to Black
River Circuit. In 1836, he became a member of the Black
River Conference, and was appointed to Mannsville ; 1837,
to Adams; 1838, to Lowville and Martinsburgh ; 1839, to
Lowville; 1840-1-2, he was superannuated; 1843, effec-
tive, and stationed at Philadelphia, in Jefferson County, to
which he was returned in 1844; 1845-6, to Fort Coving-
ton; 1847-8, to Canton; 1849, Malone; 1850, Herkimer:
1851-2, Booneville; 1853-4 to Turin; and in 1865, he was
placed on the superannuated list, where he remained until
LEWIS W. PHELPS. 395

released from all his infirmities by death, in the year 1870.

We have a vivid recollection of this dear brother and able

minister as he passed in and out before us at our annual

gatherings. He appeared like a man of true merit and of .
pious Christian deportment, full .of faith and the Holy

Ghost, and served the church well for many years as a suc-

cessful minister of the gospel. Though unknown to many

of the present generation, he, by others, will be held in long

remembrance. We exceedingly regret the want of more

information, but Brother Elijah Smith rests in peace !

CHAPTER XL.
. REV. GEORGE C. CREEVEY.

Tur above name of George C. Creevey stands on the con-
ference list of members as having been admitted on trial in
1865, but there is no record on the printed minutes of his
appointinents fow that and the succeeding year 1866. In
1867-8, he was stationed at Canton ; 1869, at Bangor ; 1870,
no “tecord is found on the minutes of his relation or his ap-
pointment. In 1870, he is returned on the minutes as hav-
ing deceased during the year, but the exact date of his death
or the place where he died are not given, as no obituary no-
tice seems to have been prepared for publication. He is no
doubt safe in the land of light and glory!

 

CHAPTER XII.

REV. LEWIS W. PHELPS.
[From the minutes of 1871.]
“Rev. Lewis W. Puexes died of consumption in Martins-
burgh N. Y., February 28, 1871, aged 25 years.
“The church of Christ has ‘always kept in memory those
whose living virtues were piety’s noblest models. She is
B28 BLACK RIVER CONFERENCE MEMORIAL,

impelled to this from the recognition of the great truth, that
the righteous are held in everlasting remembrance. There
is not so noble a sight in this world as an experienced Chris-
tian ; one who has testified by his own triumph to the reality
of religion.

‘Brother Phelps, after completing his studies in the
Lowville Academy, where he was converted to God, joined
the Black River Conference at Malone, April 8th, 1868.

His first appointment was at New Bremen, Adams Dis-
trict. He was removed at the end of the first year to Barnes
Corners in the same district. His labors this year were em-
inently successful, and more than fifty persons were added
to the chureh. But his health so far failed this year, that,

‘at the conference of 1870, he was compelled to take a super-
numerary relation.

‘‘Asa man, Brother Phelps was true, kind and benevo-
lent. Asa minister, he possessed many excellent qualities.
He had bright opinions of the ministerial office,tand aimed
to axempllty them in his entire life and influence. His
understanding had been supernaturally opened, and he saw
Christian truth with great, clearness. Hence his piety was
deep, constant and uniform. He preached, not to maintain
ministerial dignity, but to save souls, and in this he gave full
proof of his ministry. His character was ennobled by vir-
tue, and enriched by faith. The consummation of his hope
has been reached, and he is forever with the Lord.

C. H. Guire.”
NORTHERN NEW YORK CONFERENCE
MEMORIAL.

CHAPTER XLII.

REV. HENRY 8S. HOLMES.

Tis excellent and beloved minister of the gospel was
born in Richland, Oswego County, N. Y., on the 10th day
of March, 1826. While attending school in his boyhood
days, mainly through the efforts and prayers of his faithful
and pious teacher, Miss Maria Dewey, now Mrs. Babcock,
of Fredericksburgh, Va., he was induced to accept of Christ
as his personal Saviour. This important event occurred
March 17th, 1848, when he was nineteen years of age. He
was baptized, and received into the fellowship of the Meth-
odist Episcopal Church by Rev. Wm. H. Hawkins, then
pastor of the church at Vienna. Henry united with the church
under a full sense of his responsibilities as assumed in taking
this important step. After uniting with the visible church,
he saw a world lying in wickedness around him, and his soul
yearned for the salvation of his fellow-men from the slavery
of sin. He applied himself closely to study, and in the
course of a few years, felt himself called to the work of the
ministry. He received a license to exhort in Mexico, Os-
wego County, which he improved with great zeal and earn-
estness, and not without success, so that in the following
year, he received license to preach, and was employed by
the presiding elder, Rev. G. G. Hapgood, to supply the
place of junior preacher on Palermo Circuit, with Rev. i
998 NORTHERN N. ¥. CONFERENCE MEMORIAL,

H. Wiles as preacher in charge. He served the charge so
well as junior preacher that he was recommended by the
quarterly conference as a proper person to be received into
the traveling ministry. Accordingly, he was received on
trial by the Black River Conference, at its session held in
Camden in 1854, He was appointed to Hinmansville in Syr-
acuse District, where he labored faithfully for one year.

During the year 1854, he was happily married to Miss
Abbie A. Erskine, a young lady well adapted to be a co-la-
borer with him in his holy calling, and who yet survives, at
this writing, (1880,) to enjoy the blessing of God’s sustaining
grace, in the state of Wisconsin, and who, though distant
from the scenes of her early life, does not forget her former
friends, nor, especially, the “loved one” who was the chosen
companion of her youthful days. The blessings and favor of
the widow’s God are still hers in rich abundance, and so
may they .ever continue !

At the following conference of 1855, he, after a creditable .
examination in the first years’ course of study, was continued
on trial, and appointed to Hastings charge, Camden District,
with Rev. George Sawyer as his presiding elder. Here he
also labored efficiently for one year. At the conference of
1856, he was, after due examination, admitted into full con-
nection, and ordained deacon by Bishop Waugh, and ap-
pointed to Paris and Hastings charge, thus serving a portion
of the circuit for two years. The next year, 1857, he was
appointed to South Mexico, Oswego County. In 1858, hav-
ing served the four years required by the discipline of the
- church preparatory to elder’s orders, he was approved by
the conference, and ordained elder by Bishop E. R. Ames
at Jordan, Onondaga County, N. Y. His health having
become impaired by disease and his previous ministerial la-
bors, his brethren in the conference thought it advisable for
him to retire for a season from the active work, and seek
rest. They consequently gave him a superannuated relation,
which he retained for two years. In 1860, he was restored
HENRY S. HOLMES. 329

to the effective ranks, and was appointed to Florence charge,
which he served for two years, and the two following years,
he preached at Constantia. During these four years, he la-
bored successfully, and was much beloved by the people on
both charges, but in the latter year, 1864, his health having
again partially failed, he was again returned superannuated,
but was employed by his presiding elder as a supply for his
last charge, to labor as his strength would allow. While la-
boring as a supply, and favoring himself as much as possible,
he so far reeuperated in health that at the conference of
1865, he ventured to take an effective relation again, and
was appointed to Central Square, where he labored very ac-
ceptably the entire constitutional term of three years. In
1868, he was appointed to New Haven, where he also served
the full term of three years, and, in 1871, he served the
Durhamville charge, and the following year, he was ap-
pointed to Vienna, which proved to be his last field of labor.

During the year, the ministers on Rome District, to which
Vienna was attached, had resolved to hold their annual dis-
trict camp-meeting at that place. As might be expected,
Brother Holmes entered heartily into the work of prepara-
tion, and with his people was anticipating a glorious time,
with abundant showers of grace. But in laboring, physically,
he, no doubt, over-taxed his strength, and a few days before
the meeting began, he was prostrated by sickness, but he
hoped to rally, and obtain strength sufficient to enable him
to attend the meeting during a portion,of the time. But
the meeting opened and progressed, and although many
prayers were offered for his recovery, and every exertion in
the power of friends and sympathizing brethren was made
' to save him to usefulness and the church, all efforts proved
abortive, and his placid spirit passed away on the Sabbath
of the camp-meeting to that brighter home. and more invit-
ing gathering near to the throne of God!

Thus died in the 46th year of his age and the 18th of his
ministry, August 18th, 1872, our brother, Henry S. Holmes,
1

330 NORTHERN N.V.CONFERENCE MEMORIAL.

of whom it may truthfully be said, « He is gone, but not
lost.”

We append an article clipped from a secular newspaper,
giving an interesting account of his funeral :

‘Another very interesting incident of the meeting was the
funeral services of the Rev. H.S. Holmes, which took
place on the camp-ground on Tuesday, at 2~.m. The de-
ceased was the pastor of the Methodist Episcopal Church at
McConnellsville, and a member of the camp-meeting com-
mittee—had assisted in the, preliminary arrangements for
the camp-meeting, and was anticipating much pleasure in
attending the same. But it was otherwise ordered. Two
weeks since he was stricken down by dysentery, which baffled
all medical skill, and on Sunday last he died, sweetly trust-
ing in the Christ he had so fervently preached, in the 46th
year of his age.

At the request of preachers and people, the funeral
services were held on the camp-ground.- The day was
beautiful, and the number present could not have been less
than 2,500. The bearers were Revs. W. Searls, R. Flint,
J. Zimmerman, H. Nichols, J. W. Simpson and A. M.
Roe. The pulpit and stand were tastefully draped in black
by the ladies on the ground, black shawls being used for the
purpose. The singing was done by the choir of the church
of Camden, under the direction of Mr. Geo. E. Spink, of
Western. The prayer was offered by Rev. H. M. Danforth,
of Camden; reading the scriptures by Rev. J. H. Lamb, of
Sandy Creek; reading of the hymn by Rev. TH. Skeel, of
Sauquoit.

“Rev. B. 8. Wright, the presiding elder, preached the
sermon from the text found in Prov. xiv, 32: ‘The right-
eous hath hope in his death.’ The sermon was appropriate
to the occasion and was listened to with profound attention.
The presiding elder paid a high tribute to the Christian
character of the deceased.

“At the close of the sermon, Rev. W. Searls, of this city,
made a few remarks descriptive of the pure character and
great worth of his dead brother, which drew tears from
nearly all eyes. He then alluded, in a most delicate man-
ner, to the bereaved wife, and the struggle she must have
before her, and proposed that the preachers of the district
and the friends then present, should make an offering ex-
HENRY S. HOLMES, 331

pressive of their sympathy with the bereaved, to defray the
funeral expenses, and also to erect a suitable monument to
commemorate the virtues of the dead. The idea was a
happy one, and in a few moments, in perfect silence, the
sum of $130 was contributed. This will suffice for the pur-
pose. It was a touching scene, and will long be remem-
bered by all present.

“The meeting has been productive of good, and a con-
siderable number have professed conversion.”

We also insert a portion verbatim of the report of the
committee on memoirs, which was prepared for and adopted
by the conference at its next session in 1873—the com-
mittee being Revs. B. S. Wright and R. Flint. (We pur-
posely omit such portions as embrace facts already alluded
to.)

“Brother Holmes evinced by his daily life that he was a
man of deep piety, and the result which attended the word
pee by him, showed him to be a successful minister of
the gospel. His sermons were usually methodical and per-
spicuous, while in their delivery there was an impressive?
ness that had a tendency to convince the hearer that he was
listening to a speaker who, himself, felt the force of the
momentous truth which he was uttering.

“As a pastor, Brother Holmes excelled. He cherished
an intense interest for the flock over which the Holy Ghost
had made him overseer, and each member was the object of
his special care, and he earnestly labored to promote their
growth in grace, and to secure their final salvation. In the
Sunday-school, he was a model worker. He was unswerv-
ing in his fidelity to the church, carefully looking after all ’
her interests that were committed to his charge.

“ As a husband he was true and loving—a model of kind-
ness and affection. As a friend he was trustworthy and
confiding; in him there was nothing like deception, nor was
he ever Sow to betray a trust. itis last earthly utterance
was ‘Oh! Iam so glad that Jesus loves me.’”

His pious yet bereaved widow resides ‘in Racine, Wis-
consin, and in writing to the author of these Memorials,

speaks of these volumes, “that will be highly prized when
completed,” and of that glorious re-union in the better
country, and adds, “TI often long to be there!”
339 NORTHERN N.Y. CONFERENCE MEMORIAL,

CHAPTER XLII.
REV. FRANCIS D. HIGGINS.

Tus good brother was admitted into the Oneida Confer-
ence in the year 1839, and was stationed at Brookfield ; 1840,
at New Berlin. In 1840, having passed the requisite exam-
ination in his conference studies and also before the bishop,
he was received into full connection, and returned to his
former field of labor in 1841; 1842, he was appointed to
Exeter; 1848-4, to Westford; 1845, to Otego; 1846-7, to
Plymouth. For the three following years, he was superannu-
ated ; 1851, he was made effective, and stationed at Guilford.
In 1852, he located, and retained that relation three years;
1855, he was re-admitted, and sent to Pratt’s Hollow and
Bouckville; 1856, to Plymouth again ; 1857-8, to Earlville ;
1859-60, to Hamilton; 1861-2, Ludlowville; 1863, New
York Mills; 1864, Oriskany Falls. From 1865 to 1868, he
sustained a supernumerary relation to the Oneida Confer-
ence. In 1869, he became a member of the Central New
York Conference by virtue of his location, which relation
he retained until the formation of the Northern New York
Conference in 1872. In 1873, he was superannuated at the
first session of the Northern New York Conference, and a
few months afterward, he ended his earthly pilgrimage at
Bouckville, Madison County, N. Y., on the 22d day of Au-
gust, 1873, aged sixty-five years, having served the church
acceptably for twenty-one years as an effective itinerant
preacher, and suffered and labored as a superannuate or su-
pernumerary for. twelve years—thirty-three years in all, or
an entire generation.

Brother Higgins was a comparative stranger to the most
of the brethren in the Northern New York Conference as
he had just come among us, and there was little opportunity
EBENEZER PEASE. 333

of forming a mutual acquaintance. His last days also were
spent, and his death occurred, beyond our bounds, so that
but little was known of him by his fellow members of the
Northern New York Conference. He was, however, a good
man, and no doubt has “gone to the land of spirits bright,
t» taste its pleasures there.”

CHAPTER XLIV.
REV. EBENEZER PEASE.

BrornEer Pxasx, who was well advanced in years at the
time of his decease, had comparatively a short history as an
effective traveling minister. He did not join the confer-
ence till in middle life, and during many of his latter years, °
he was either a supernumerary or superannuated preacher,
but while able to labor in the effective work, he adorned his
profession as a minister of the gospel.

He was born in Georgia, Vermont, September 9th, 1802.
He-was the fifth in a family of eleven children. When
seven years old, his mother died, and when nine years of
age, he went to live with a Mr. Tracy, in Shelburn, Vt.,
with whom he remained till he was twenty-one. Mr. Tracy
was not a professor of religion, neither was he an opposer,
but a believer in the truths of divine revelation.

Brother Pease was married December 21, 1826, to Miss
Catharine McCoy, and she died. January 27th, 1829. She
died of consumption, after a short married life of}less than
three years. She was buried in South IIero, Franklin
County, Vt. December 31, 1829, he married for his second
wife, Miss Sally T. Kinney, who died in Chateaugay, Frank-
lin County, N. Y., April 16th, 1847, and/was buried} in
Brasher, St. Lawrence County, N. Y. Ile was married to
334 NORTHERN N.Y. CONFERENCE MEMORIAL,

his third. wife by Rev. R. E. King, October 11th, 1847.
Her name was Miss Nancy Hey marriage taking
place in Stockholm.

While in Vermont—when about fourteen years of age—
Mr. Tracy lent him a Bible, and told him when he had
read it through, he would present him with a new one,
and before he had finished reading it, he saw himself a
poor, condemned sinner, and was led to give his heart
to God. In 1823, he waived an exhorter’s license, author-
izing him to exhort on Grand Isle Circuit—Rev. Solomon
Stebbins being the preacher. In the latter part of the same
year, his license to exhort was renewed by the quarterly
conference, the justly renowned Buel Goodsell being the
presiding elder. Ile received license to preach February
14th, 1827, from the same quarterly conference, and under
the same presiding elder. —

He removed from South Hero to the town of Brasher,
St. Lawrence County, N. Y., in 1838. Before his removal
to New York State, he had eee ordained as a local deacon
by Bishop Thomas A. Morris at a session of the Troy con-
ference, and subsequently as an elder by Bishop Hamline in
1844, at Potsdam. In 1848-9, he traveled Bombay Circuit,
Franklin County, which then included the town of Brasher,
the place of his residence. The author was preacher in
charge, and Brother Pease was employed by the presiding
elder as a supply to assist the former, who proved him to
be a faithful and efficient fellow-laborer, possessed of a good,
warm heart, with a pious and prudent wife, and enjoying
all the comforts and delights of a quiet, happy home on his
little farm, on which he labored for some years with his own
hands, and preaching gratuitously whenever called upon.
At length, fecling it his duty to devote himself exclusively
to the work of the ministry, after being properly recom-
mended by the quarterly conference, he was, in the year
1845, admitted on trial by the Black River Conference, and
sent to Chateaugay Circuit. He was, in 1846, returned to
EBENEZER PEASE. 385

Chateaugay Circuit. The following year, he was appointed
to Heuvelton and Depeyster Circuit. At the conference of
1848, he was received into full connection, having been or-
dained already as a local elder. 1848, he traveled Massena
Cireuit, and in 1849-50, Lisbon Cireuit; 1851-2, Bangor
Cirenit; 1853, Hopkinton ; 1854, elena or North Brasher.

The following year, 1855, he was made supernumerary,
and retained this relation for six years, or until the year 1860.
At the conference of 1861, he was superannuated, and retained
this relation until the time of his decease. On being ap-
pointed to his last charge, Helena or North Brasher, he
moved onto his farm in the Quaker Settlement, in Brasher,
where he and his family remained until 1866, when the fam-
ily removed to Lawrenceville, where he died in peace, De-
cember Ist, 1873, after an illness of one week. Some years
previously, he was taken down by the measles, which seemed
to settle in one of his legs, and from which he never fully
recovered. Soon after his removal to Lawrenceville, his
mind seemed to give way so as to render him incapable
of doing business, although able to be around and do some
work in the garden for two or three years.

His object in moving to Lawrenceville was to give his
children the advantages of the academy in that pleasant
village. It is proper to add at this point that Brother
Pease had by his last wife four children—three daughters
and one son, the latter of whom died in early infancy, but a
boy of the same age was adopted by the family and has
always remained with them.

As time passed away, Brother Pease continued to decline,
both in body and in mind, so much so that he said but little,
except when asked a question, and even then a reply would
not always be made. His memory also had become dor-
mant. He asked for nothing; all his wants were anticipated
by his kind-hearted family, who waited upon him with the
most assiduous attention, and bestowed upon him all the
care that conjugal and filial affection could inspire. But
336 NORTHERN N.Y. CONFERENCE MEMORIAL.

nature at last yielded, and as before stated, he sank to rest
in the quiet sleep of the grave, aged seventy-one years. His
funeral sermon was preached by Rev. Samuel Call, presid-
ing elder of Potsdam District, from 2d Timothy, 1, 10:—
‘“‘Who hath abolished death, and brought life and immor-
tality to light, through the gospel.” His remains were
conveyed. to Brasher, and buried on a part of his farm,
where they will sweetly and quietly rest until mortality is
swallowed up of life.

In the life, labors and character of Ebenezer Pease, there
was much to admire, and nothing to condemn. He was
emphatically a good man and so acknowledged to be by all,
whether professors of religion or otherwise. All acknowl-
edged his sterling integrity and singleness of purpose. To
do good and benefit humanity was his constant aim, and _al-
though not a brilliant man, either as it regards learning or
eloquence, he was a man whom the people could safely trust,
and whom they did trust in all things, whether secular or
religious. He was an indefatigable worker, whether in the
pulpit or on the farm. Whatever his hands found to do,
he did it with his might, and he thus often overtaxed his
strength, both physical and mental, and no. doubt hereby
prepared himself for the reception of those germs of disease
that terminated his life.

As a husband and father, he was kind, conciliatory and
affectionate, doing all for the comfort and convenience of
his family that he could do.. His last days were clouded by
mental weakness and loss of memory, but from the well-
known tenor of his life, his Godly conversation, his prayer-

fulness and steadfastness in the faith of the gospel that he
preached as long as health would permit and reason sat up-
on its throne, there cannot be a lingering doubt, but what
he has gone up to join the enraptured hosts in glory-land,
where the mental faculties are no more impaired by disease,
but where we “shall see as we are seen, and know as we are
known.” Heaven grant that all our readers may fall asleep
as safely as our departed Brother Pease.
 

REV. E.WHEELER.
ELISHA WHEELER, 337

CHAPTER XLV.
REV. ELISHA WHEELER.

Tue author, or perhaps more properly, the compiler of
these Memoirs, enjoyed for several years a limited acquain-
tance with the distinguished minister whose name stands at
the head of this chapter. He knew him in the prime of
life, when in the zenith of his usefulness and manly strength
and activity. He knew him also when he became physi-
eally feeble and had lost much of that mental and physical
strength with which he was at an earlier period of his life
so richly endowed by nature and by grace. Our acquain
tance was first formed in 1836, at the first session of the
Black River Conference, when the author was but a youth
of 23 years of age, and Brother Wheeler was one of the
strong men in the conference, and truly, we had “ giants
among us in those days.” Such men as Dempster, Chase,
,baker, Salisbury, Ninde, A. D. Peck, J. T. Peck, Gary,
“Puffer, Luther Lee and others, were men of acknowledged
power and moral worth, and Brother Wheeler was, as above —
stated, a strong man among them, and like them, spent a
long life of usefulness in the ministry of the church of his
choice, doing good to, the bodies and the souls of men. We
regret, however, that in the preparation of this work our ma-
terial in this case is so scanty that we shall have to fall
back mostly on the records of conference as furnished in
the minutes, and especially upon the obituary written by
our lamented brother, Rev. Gardner Baker, for the Worth-
ern Christian Adwocate.

We will first insert the conference Memoir:

Rev. Elisha Wheeler.

“ Elisha Wheeler was born in Mansfield, Mass., Nov. 17th,
1796. In his early childhood, his parents emigrated to

22
338 NORTHERN. N. Y. CONFERENCE MEMORIAL.

Northern New York, and settled near the site of the pres-
ent village of Boonville, Oneida County. Here, at the
age of 14, he was converted, and united with the Baptist
Church. The society with which he united, in a few years
became extinct, and he remained without any visible relation
to the church, till 1824, when under the ministry of the Rev.
Squire Chase, he was reclaimed from a partially backslidden
state, and united with the Methodist Episcopal Church. He
was one of the six persons of whom the first Methodist
society in the village of Boonville was composed. He was
studious and zealous, and soon developed ‘ gifts’ and ‘ grace’
which clearly indicated what would be his life calling. In
1826, he was received on trial in the Genesee Conference,
at its session in Palmyra, and appointed to Indian River
Circuit, with Jonathan Brooks. In 1827, he was appointed
to Sandy Creek Circuit with James Brown. In 1828, he
-was received into full connection, and ordained deacon at
Ithaca. In 1829 and 1880, he was stationed on Salmon
River Circuit. In 1830, at Utica, he was ordained elder by
Bishop Hedding. From this time his appointments were
as follows : 1831-2, Oswego; 1833-4, Paris; 1835-6, Her
kimer; 1837, Lowville; 1838, Vienna; 1839, Trenton;
1840-41, Steuben ; at.the conference of 1842, he asked and
received a location; in 1845, he was re-admitted, and stag
tioned at Belleville ; 1846-7, Rodman ; 1848, Weedsport ;
1849, Victory; 1850, Cato; 1851, Red Creek; 1859-3,
Canton; 1854-5, West Stockholm ; 1856-7, Fort Coving-
ton; 1858, Brasher ; 1859, Nicholville ; 1860, Pillar Point;
1861, Evans Mills; from 1862 to 1864, he was superannu-
ated; at the conference of 1864, he was again. placed on the
effective list, and stationed at Ellisburgh; after serving
this, his dast station, three years, he was again placed on the
superannuated list, but continued to reside at Lllisburgh till
removed to his home above. He died at his home in Ellis-
burgh, Nov. 18th, 1874, within a few days of 78 years of
age.

“ Brother Wheeler was an able minister, and in his early
prime, especially, was very successful in the conversion of
sinnets, and in building up the church. Many of the
flourishing societies in this region were planted under his
administration. Near fifty years ago, he formed the first
Methodist society in the village where he died. Most of
those who were members of the society at that time had
ELISHA WHEELER. 339

preceded him to the spirit world, and their ashes sleep in
the village graveyard. In there midst have been deposited
the mortal remains of their former beloved pastor. Together
their dust will slumber till the last trumpet shall sound and

‘Morning shall dawn on the night of the grave.’

G. Baxer,
Chairman Committee.”

We next give to the reader the obituary written by
Father Baker, excepting some portions that are covered by
the Memoir: :

The Late Rev. Elisha Wheeler.

“Tt has seemed to me that a more extended notice is due
to the memory of our departed Brother Wheeler than has
yet appeared. He was one of the fathers of the church in
this region. Amid sacrifices and privations, to which the
present generation of preachers are strangers, he toiled to
prepare fields in which his successors are reaping golden
harvests.

“ Brother Wheeler was born in Mansfield, Mass., Novem-
ber 17, 1796. In his early childhood, his parents emigrated
to Northern New York, and settled near the site of the pres-
ent village of Boonville, Oneida County. This region was
then just emerging from a wilderness state. Here, at the
age of fourteen, Elisha was converted, and united with the
Baptist Church. The society with which he united, it seems,
in a few years became extinct, and he remained without any
visible relation to the church, and in a partially backslidden
state, till 1894, when, under the ministry of Rev. Squire
Chase, of precious memory, he was reclaimed, and became
one of the six persons of whom the first Methodist class in
Boonville was composed. Young Wheeler was studious
and zealous, and soon developed ‘ gifts’ and ‘ graces,’ which
clearly indicated what would be his life-calling.

“In 1826, he was received on trial in the Genesee Confer-
ence, atits session in Palmyra, and appointed to Indian River
Circuit, in Black River District, with Jonathan Brooks. The
Black. River District at that time extended from Oneida
County to Lake Ontario and St. Lawrence river, and from Sal-
mon river to Chateaugay and the Great Wilderness, compre-
hending about one-half of the territory now included in the
‘

340 NORTH: ERN N.Y. CONFERENCE MEMORIAL.

Northern New York Conference. The Indian River Cirenit
extended from Champion to within six miles of Ogdensburg,
and embraced more territory than is now included In any pre-
siding elder’s district in the conference. In 1827, he was ap-

ointed to Sandy Creek Circuit with James Brown.. In 1828,
fr was received into full connection, and ordained deacon at
Ithaca, and continued in the regular work, with but little
interruption, down to 1867, whem he was placed on the super-
annuated list, but continued his residence at Ellisburgh till
his death in 1874.

“Brother Wheeler’s individuality was strongly marked,
His character and history were emphatically. his own.
Though not classic in his attainments, he had by reading
and study acquired a fund of knowledge which entitled’ him
to the respect of all who knew him. He was especially well
informed on subjects relating to the church, its history, doc-
trines and institutions. While he was not wanting in char-
ity towards other churches, he was a staunch defender of
Methodism. Early in his ministry he made himself familiar
with the arguments usually employed against popular errors.
He was a careful reader of Mis Wesley's Sermons, Fletcher’s
Checks, Watson’s Theological Institutes, and works of this
class. He was not disputatious, but always ready for argu-
ment.

“Fifty years ago, Methodism had to make its way against
stronger and more pronounced opposition than it encounters
at the present day. Scarcely a year passed, but in one form
or another on his large circuit, the itinerant was obliged to
take the field as a controversialist, or be branded as a cow-
ard, and allow the truth to suffer. At such times, Brother
‘Wheeler’s colors were always flying, and his sword was sure
to find the weakest place in the armor of his antagonist. If
he did not, to the letter, keep his promise made at the time
of his ordination to ‘drive away all strange and false doc-
trines,’ it was not because he did not try to do it.

“In the pulpit, Brother Wheeler was distinguished for
strength rather than ornament. Logic was more to his taste
than rhetoric. He was not what is sometimes called a ‘re-
vival preacher.’ He sought access to the hearts of his hear-
ers through the understanding rather than the passions. It
must not be inferred from this, however, that his ministry
was barren of results—that he was not successful in winnin,
souls to Christ. In his early prime, especially, as some 0
ELISHA WHEELER. B41

the older members of the church will well remember, revi-
vals (reformations we used to call them,) frequently ac-
companied his ministry. The foundations of many of our
flourishing societies in Northern New York were laid un-
der his pastoral administration.

“Of the particulars of his last sickness and death, I am

not well informed. I have no doubt his death was peaceful
and safe. A good life is much more to be relied on as ey-
idence of preparation, than any amount of death-bed mani-
festations ; though the latter are very desirable and very
pleasant, both to the dying and the living, when they aecom-
pany the closing up of a good life.
- “ Brother W. esler was one of a family of seven children,
three of whom, together with the parents, are believed to
have died in the faith, and entered into rest. One of the
remaining is the devoted wife of Rev. O. Squire, a superan-
nuated member of Northern New York Conference, and
residing in Clyde, Sandusky Co., Ohio. Brother Wheeler
was married three times. By the first marriage, he had
several children; one only survives him. It has often been
remarked that Brother Wheeler was exceedingly fortunate
in his marriages. _ His first and second wives were most es-
timable Christian ladies. And if I should say the Sister
Wheeler who survives him is not inferior to either of them,
some might call it flattery, but none would dispute the cor-
rectness of the statement. May God bless her and comfort
her in her loneliness!”

To the above copious extracts, the author will only add
that our brother departed was a good man, and piously de-
voted to his work. Having been his presiding elder for
several years, while Brother Wheeler was stationed within
the bounds of Potsdam District, namely, at West Stockholm
and Fort Covington, the author had frequent opportunities
of enjoying the hospitality of Brother Wheeler and his ex-
cellent lady, and of forming a more intimate acquaintance
with them and the family. Brother Wheeler was always
sociable and kindly in his disposition, and made firm and
fast friends wherever he went.

Of the particulars of his last sickness, not given in the
obituary, and some other important matters, the author is
342 NORTHERN N.Y. CONFERENCE MEMORIAL.

indebted to the Rev. Henry Ernst, pastor of the Methodist
Episcopal Church in Ellisburgh, for information. As before
stated, Brother Wheeler was married three times. His first
wife’s maiden name was Miss Susan Wheeler. to whom he
was married in 1821, and who died in 185& By this lady
he had nine children—eight sons and one daughter. One
of the sons, Addison I’. Wheeler, has for some years been
‘in the ministry, and now preaches at Freeville, Tompkins
County, N. Y. The rest of the children are dead. He
married for his second wife Mrs. Rachel Cozens, April 10,
1859, who died in Ellisburgh, August 17th, 1865, and lies
buried beside her husband in Ellisburgh cemetery. He
married for his third wife—who still survives—Miss Sophro-
nia Chamberlain, April 10th, 1866. They were married by
Rev. Byron Alden, who was then preaching at Belleville.
The following particulars of his last sickness have been
obtained from the same source as the above. He had been
failing all summer, looking pale and feeble—something un-
usual for him. October 9th, 1874, he preached in Belleville,
three miles distant from his home. His text was, “Enoch
walked with God.” This proved to be his last sermon, and
in it he remarked that his stay on earth would be short,
which alsq proved true. On the following Tuesday, he
walked from’ his house to the village, an eighth of a mile
distant. On his return, he was obliged to cling to the fence
for support. or three weeks after this,he was able to
walk around in his door-yard. Then he was confined to his
room for two weeks, suffering very much, but bearing it
patiently and calmly. His disease was dropsy, disease of
the heart and erysipelas. His last words were: “I suffer;
but I shall soon be through!” and then quietly passed to
his reward on high. His funeral services were held in
Ellisburgh, his funeral sermon being preached by Rev.
H. E. Chase, pastor of the church, to a large congregation.

se Spirit, leave thy house of clay,
Lingering dust, resign thy breath;
HARRIS KINSLEY. 343

Spirit, cast thy chains away,
Dust, be thou dissolved in death,
Thus the mighty Saviour speaks,
While the faithful Christian dies;
Thus the bands of life he breaks,
And the ransomed captive flies.”

CHAPTER XLVI.
REV. HARRIS KINSLEY.

Tur subject of this sketch was born in the town of
Leicester, Addison County, Vermont, on February 1st, 1806,
and died in Independence, Iowa, March 4th, 1875, in the
seventieth year of his age.

In a letter written by himself to his old friend and co-
laborer, Rev. G. Baker, we learn that his father and mother
both died when he was only six years old, and thus, at this
early age, he was thrown upon the charities of a not too
friendly or sympathizing world, but when father and mother
had forsaken him, then the Lord took him up, and led him
onward through a long and useful life, nearly to the allotted
age of “three score years and ten.” Of his early boyhood
days, we know comparatively nothing. At the age of
twenty, he experienced the pardoning mercy of God, at a
quarterly meeting held in the town of Middlebury, Ver-
mont, February 25th, 1826, and the next day in love-feast
he united with the’ Methodist Episcopal Church. From
the time of his conversion, he appears to have applied him-
self closely to study, so that, in 1830, he received license as
a local preacher at the hands of the Rev. Tobias Spicer,
then presiding elder in the Troy Conference, his license
bearing date June Ist, 1830.

After serving a few years and laboring as a local preacher
in Vermont, he removed to the northern part of the state of
344 NORTHERN N.Y. CONFERENCE MEMORIAL.

New York, where he formed an acquaintance with Rev.
Silas Comfort, then presiding elder of Potsdam District in
the then Oneida Conference, and by the presiding elder he
was employed as a supply to travel Chateaugay Circuit,
which he did for one year, commencing October, 1835, and
was so successful in his work, and gave such promise of use-
fulness for the future, that he was duly recommended by
the quarterly conference of Chateaugay as a suitable per-
son to join the traveling connection. At the General Con-
ference of May, 1836, the Black River Conference was
formed by the division of the Oneida Conference, and at
the first session of the former, held in Watertown, New
York, in 1836, Bishop Waugh presiding, Brother Kinsley
was duly received on trial as a traveling preacher, and at
the same conference, having sustained the relation of a local
preacher for four years, was elected and ordained a local
deacon, and received an appointment to Theresa Circuit, in
Jefferson County. On this charge, he acquitted himself ac-
ceptably, and had some success. At the conference of 1837,
he was appointed to Sandy Creek, on which charge he re-
mained two years, to the general satisfaction of the people.
At the conference held in Turin, in 1840, Bishop Hed-
ding in the chair, Brother Kinsley was duly elected and or-
dained elder, having passed a very creditable literary exam-
ination before the usual committee, and at the same session '
admitted into full connection, and appointed to Clayton
charge, where he labored successfully for two years. His
next appointment was to Rodman, in Jefferson County,
where he also bestowed two years’ efficient service. At the
conference of 1843, he was stationed at Copenhagen, where
he remained one year, and then was stationed at Washington-
ville, in Oswego County, where he remained during the
conference years of 1844 and 1845. In 1845, we find him
at Williamstown, where he remained one year, and in 1846,
at Clay, where he labored one year. His next successive
appointments, where he labored successfully for two years in
HARRIS KINSLEY. 345

each place, were Palermo, Lysander, Red Creek, Rose and
Hannibal, which completed his active ministerial life.

At the conference held in Jordan, in 1858, his health had
so far failed that he was under the necessity of asking for a
superannuated relation, which was freely granted to him by
his brethren, after having served the conference as a fellow
laborer for twenty-two years. From the period of his re-
ception into the conference, his health had always been
feeble, and yet during the score or more of years in which
he served the church in a ministerial capacity, he was
assiduous in the discharge of every known duty, and in his
attention to all the interests of the church and the flock .
over which he had been placed by the Great Shepherd of
souls.

After his superannuation, with a view of benefiting his
health and providing for his family, he removed to Inde-
pendence, Iowa, where he endeared himself to the church
in that locality by his Godly life and example. He con-
tinned to preach as often as he was able, to the satisfaction
and edification of the people. Nor did he limit his labors
to the pulpit, but after he became unable to preach, he
would frequently, during seasons of revival interest, visit
from house to house, several families each day, and thus
help on the good work. While in Iowa, he endured several
attacks of paralysis, which rendered him insensible a por-
tion of the time, but in his lucid moments, he plainly
showed that he was astranger to the fear of death. To
him the last enemy had lost his sting, and he found himself
in momentary readiness to depart and be with Christ. Al-
though his vocal organs were almost entirely paralyzed, in
the few broken sentences that he found strength to utter,
he evinced strong affection for his family, and confidence in
his blessed Saviour. And thus this good man passed peace-
- fully away from earth’s rough and stormy scenes to the
haven of eternal calm and sunshine, leaving behind him
a widowed wife and two young daughters, all of whom are,
346 NORTHERN N.Y. CONFERENCE MEMORIAL.

we trust, walking in the footsteps of piety, as marked out
by their father and husband. May his mantle of love fall
on his younger surviving brethren in the ministry !

CHAPTER XLVI.
REV. JOHN STARR GEORGE.

_ “Rev. Joan Starr George was born in Albion, Oswego
County, New York, January 30th, 1833, and died at Scriba,
New York, April 14th, 1875, aged 42 years.

“ The early life of Brother George was spent at Pulaski,
where he was converted in March, 1851, at the age of
eighteen. From an early age he was desirous of securing
an education and especially after his conversion, bent all his
energies in this direction. He supported himself in school
by working at the carpenter’s trade and by teaching—at-
tending first the Mexico Academy, and afterward, for
several terms, the Falley Seminary, at Fulton, New York.

“During his student-life he was faithful to God and his
convictions, and had the respect and confidence of both his
instructors and fellow students. He received a license to ex-
hort, in March, 1861, and the following spring was licensed
to preach, and recommended to the annual conference, held
in See from this session he received his first appoint-
ment, at North Bay, where he labored successfully two years.

“Tn the spring of 1863, he was married to Miss Kizzie M.
Wells, of Granby, who now survives him. He was subse-
quently stationed three years at Orwell, two at Remsen, two ‘
at Clayville, three at New Haven, and, at our last confer-
ence, at Seriba, where he closed his earthly labors, just two
weeks before our present session. ;

Brother George was never strong, physically, always
looked frail—always was frail—and yet he never excused
himself from work on account of bodily weakness; he did a
man’s work to the last. Many would have excused them-
selves from the work of the ministry months or even years
before he did, for watchful friends saw long ago that con-
 

REV. J. S. GEORGE.

 
JOHN STARR GEORGE. 347

sumption had marked him for a victim; he was advised to
cease awhile from the active duties of his calling and seek
needed rest and recuperation, but he felt the urgent claims
of the ministry, and worked on cheerfully, but no doubt
painfully, until he reached, sooner than he thought, the
border land, ‘ Where toil is o’er and rest begins, and almost
literally ‘ ceased to work and live.’

He was a man of amiable characteristics, had a smiling
face and a loving heart ; he loved his people and was warmly
esteemed and ardently loved in return. He was a peace-
maker: if he found a society inharmonious, it was his de-
lightful mission to pour oil upon the troubled waters and
restore harmony and good feeling; and this he accomplished,
not more by his teaching than by the beauty and serenity
of his own life of faith upon the Son of God.

He held to life with great tenacity, desired to live that
he iene work for the Master, and care for his little family,
but when he was assured by his physician that death was
inevitable and near, he received the intelligence calmly,
arranged his affairs carefully, and made preparations for his
funeral and burial as though he were going a journey. As
he neared the end he said: ‘I ama great sinner saved by
grace ; and a little after, he enquired what day of the
month it was, and when told that it was the 14th of April,
he said: ‘It is a good time to go up to glory; cheer up, the
day is breaking. Tell my mother all is well; Jesus is so
precious tome; I am almost through; we shall be home
soon. ‘Tell the people I want them all to seek the Saviour.’
A little later he said: ‘I never thought I could draw near
to death and feel so calm.’ ”

“Such like expressions of calm trust and holy triumph fell
from his lips as he neared the river. His life went out
with the day. As the sun set, and his last rays made a
beautiful twilight in the room where loved ones were
watching, his happy soul went up to God.

‘So fades the summer clouds away,
So sinks the gale when storms are o’er;

So gently shuts the eye of day
So dies a wave along the shore.’

Exisan Horr, Jr.”

We have thus transferred to our pages the above well-
written and excellent Memoir furnished by the good
348 NORTHERN N.Y. CONFERENCE MEMORIAL.

brother whose name appears at the close. It is brief, yet
comprehensive, and includes all that seems necessary to say
in regard to our dear brother departed. “ May our last end
be like his!”

Since preparing the above short sketch, the author has re-
ceived from the respected widow of Brother George, the
following additional facts: At the time of his death,
Brother George left behind him two children as orphans, a
son nearly eight years old, and an infant daughter aged one
and a half years. His own father died when he was twelve
years old, and ever after that event, the subject of this Me-
moir was under the necessity of providing for his’ own
wants, and seeking his own education. He has a brother
who is a member of the Michigan Conference, viz: Rev.
Y. Y. George, who is a useful and talented minister.

Brother George was greatly beloved by his bereaved
family ; but although his widow feels her loss so sadly, she
trusts in that God, who is in an emphatic sense the God of
the widow and the fatherless.

CHAPTER XLVIII.
REV. BENJAMIN I. DIEFENDORF, A. M.

Tus somewhat eminent minister and educator was born
in Frey’s Bush, near Fort Plain, in the year 1809. Te was
converted at the early age of six years, and he at once con-
secrated his life to the service and cause of Jesus Christ.
Early in life, he devoted the most of his time to the acquire-
ment of such an education as would qualify him for the
most extensive usefulness in his subsequent. life. Being
convinced, young as he was, that “ knowledge is power,” or
BEN: f. PURE ENDORD: 349

at least one of its chief elements, he resolved to obtain a
liberal education ; for this purpose, he attended the Oneida
Conference Seminary at Cazenovia, and remained long
enough to qualify himself for admission to college. <Ac-
cordingly, when his academic course was completed, he was
received into the Wesleyan University, in Middletown,
where he graduated in the year 1833, in the first class that
received the degree of A. M. from that institution. Having
completed his college course with honor to himself, he re-
solved to devote his active life to the cause of education.
Henee, in 1834, he became a professor in the Wesleyan Female
Seminary, and afterward in Wilbreham Academy. In 1835
and 1836, he was principal of Dudley Academy, in Massa-
chusetts. In 1837-8-9, he was principal of Fort Plain High
School. His mind for some time had been exercised with
the impression that the Head of the Church had something
for him to do in the pulpit as well as in the school, and be.
coming fully convinced that this was a fact, he accepted
license to preach as a local preacher, and in 1837, he was
received on trial by the Oneida Annual Conference, and
was appointed by the bishop to the charge of Fort Plain
High School, as before stated.

In 1839, he was transferred to the Black River Confer-
ence and appointed as principal of the Mexico Academy in
Oswego County.* The next year, 1840, he was received into
_ full connection by the Black River Conference, and re-ap-
pointed to the charge of the same school. In 1841, he
entered into the pastoral work, and was appointed to the
charge of Jordan station, in Onondaga County; here he re-
mained one year, and in 1842, he was appointed preacher in
charge of Herkimer Circuit, John Thomas being the second

*There is a discrepancy in the minutes of the Black River Confer-
ence in regard to the date of Brother Diefendorf’s transfer from the
Oneida to the Black River Conference. Also in regard to the date of
his appointment on Herkimer Circuit. We have followed the dates
in the body of the minutes.
850 NORTHERN N.Y. CONFERENCE MEMORIAL.

preacher. He remained on this circuit two years, being
favored during the latter year, 1843, with the assisting
labors of Rev. Russell M. West as his colleague. In 1844,

he was appointed to the charge of Herkimer and Frankfort,

with the venerable John Roper as his assistant colleague,
and in 1845, the same relations were continued. In 1846,
he was stationed at Oriskany, between Utica and Rome, but
before the year closed he was removed from Oriskany to
fill a vacancy in the presiding eldership of Rome District,
which latter office he filled with entire satisfaction during
the years 1867-8-9. At the close of his term on Rome
District, sickness compelled him to retire from the active
work. During the conference year 1850, he superannuated,
but in 1851, took an effective relation again and was ap-
pointed to Little Falls station, where he preached two years.
In 1853 and 1854, his pastorate was Syracuse, first ward ;

1855-6, he was ‘stationed at Vienna; 1857-8, he was in
charge a Arsenal Street Church, Watertown. In 1859, he was
cade supernumerary with an appointment, which he filled
at Vienna. Perhaps the uninformed reader may not under-
stand this relation of supernumerary with an appointment ;
let us explain: A supernumerary is one who cannot do
full effective work, but can render some service. Our
bishops in those days were prohibited from stationing effec-
tive preachers for a longer term than two years in any one
place. Supernumeraries, however, might as such remain
for a longer term. Brother DiePardior® had filled out his
full term as an effective man at Vienna. As an effective
minister he could not be returned to the same charge, but
the people greatly desired his return, and his own incli-
nations drew him in that direction. By taking a supernum-
erary relation, the difficulty was at once removed, and thus
he was appointed for a third year. Several cases like this
have occurred during the history of the Black River Con-
ference. Our good bishops did not always approve of such
appointments, but like others, had sometimes to yield to the
BENJAMIN I. DIEFENDORF. 351

pressure of the occasion. In 1860, he was again stationed
at Herkimer, having been absent long enough to render him
eligible. From 1861 to 1863, he was principal of Fort
Plain Seminary, where he had ‘taught so successfully nearly
a quarter of a century previously.

He remained at Fort Plain, with the exception of one
year, until 1871, when he returned to his farm, three miles
from Fort Plain. Here he spent’ the closing years of his
life, preaching in churches of different denominations in the
adjacent villages, as occasion required or his health would
permit. Man, however,.never “continueth in one stay.”
However robust or ‘plrysically strong at any period of life,
not only inereased’ age but growing infirmities will assail
the strongest frame and rack the most symmetrical and per-
feet embodiment of manhood, until exhausted nature finally
yields to the power of disease or sudden death, and passes
away.

Our dear Brother Diefendorf, notwithstanding his almost
herculean labors in the pulpit and in the schools, was not a
strong man physically. He was rather below than above
the medium stature, his frame of a slender build, but his
eyes shone with intelligence, and goodness as well as intel-
lectuality were displayed in every feature. Yet, he was
but mortal, and after lingering a few years in pain, he
found his work on earth was soon to end. His last sickness
began in December, 1874, and as the winter advanced, it
became evident that dropsy had settled in his system.
His sufferings were very great, but he bore them in much
patience, saying; ‘ Being justified by faith we have peace
with God through our Lord Jesus Christ.” His constant
prayer was for the unspeakable fullness of the blessing of
the gospel. He died in great peace on his natal soil, in
Frey’s Bush, near Fort Plain, October 19th, 1875, aged
66 years.

His remains were borne to their final resting place by
ministerial brethren, and calmly sleep in the cemetery at
352 NORTHERN N, Y. CONFERENCE MEMORIAL.

Frey’s Bush. He left a widow and four adult children, to
mourn the loss of a worthy husband and kind father.

We are largely indebted to the Rev. Isaac B. Van Volken-
burg, formerly of Frey’s Bush, but now pastor of the
Methodist Episcopal Church at Norwag, Herkimer County,
and a member of the Northern New York Conference, for
most of the foregoing information regarding our departed
brother, as also for the éxeellent Memoir furnished by him
for the minutes of the conference.

In reviewing the character of Brother Diefendorf,
whether as a man, a Christian, a Christian minister or
teacher, there is much that may justly be said in his praise.
Simply as a man he was what nature made him, and in the
bestowment of her gifts she was by no means niggardly.
But the brightest intellects and the strongest mind will in
time grow weak, and decrease in strength and vigor unless
duly cared for by, exercise. Our brother was a diligent
student; he allowed no cobwebs to grow in the chambers of
his mind, but applied himself with all the assiduity possible
to the acquirement of knowledge. And hence he made
himself a man of superior attainments and asa scholar, a
man of power, and extended influence and usefulness.

Asa Christian, he was what grace made him, and here
we can more clearly perceive the codperation of nature
and of grace, for in the spiritual as well as in the natural,
we “are workers together with God ”—God’s husbandry,
God’s building—and while he husbands and builds, man also
has a work to do, in and for himself, and this work our
brother Diefendorf performed both as regards his mental
and moral nature. In an important respect he was a self-
made man, while God was “ working in him to will and to
do of his own good pleasure.” In a word, he was a pure,
honest hearted child of God—without duplicity, without
pride or ostentation ; he was also without reproach.

As a Christian wintstar, he excelled, both as a preacher
and a pastor. Although learned, he never attempted a dis-
REUBEN REYNOLDS. 358

play of learning in the pulpit, his soul revolted against the
idea of display; he hid himself behind the cross, willing
that Christ should be all in all, yet he was a strong, instruc-
tive preacher, and did not attempt to soften the truth or
smooth his tongue td gain the applause of men.

As an educator, he had but few superiors. Thoroughly
versed in the classics, and in natural, mental and moral
science, with an ability to impart instruction, and to guide
the inquiring mind of youth in the pursuit of knowledge,
he was well fitted for the important task of teaching.

“But he has gone to the grave,
And we will not deplore him.”

Let the faithful servant rest in his peaceful slumber,
“till morn shall awake on the night of the grave.”

CHAPTER XLIX.
REV. REUBEN REYNOLDS.

Rev. Revsen Reynoips was bern in Wapping, Conn.,
July 25,1791. His father dying, he was adopted into the
family of James Howe when he was five years of age. His
foster parents both dying when he was ten years old, he was
left an orphan the second time. He was from childhood
religiously instructed, having been baptized in his infancy.
Of this, he wrote in one place: “TI always thought I could
not sin as cheaply as other boys, because my mother told me
that I was baptized in my infancy, and dedicated to the ser-
vice of the Cord.” When thirteen years of age, he was
convicted of sin while reading the New Testament at school,
and a few days after was so powerfully converted that he
began to exhort those seated near him, and six of them also
were converted. He then joined the Presbyterian Church,

23
354 NORTHERN N.Y. CONFERENCE MEMORIAL.

but afterwards, hearing a Methodist preach, he borrowed a
Methodist book of discipline, and another book written by
Wesley, and, being persuaded, he says: “Of my own will,
and on my own responsibility, I joined the Methodist Epis-
eopal Church.” This wasin 1808. °

In 1814, he was licensed to preach the gospel, and in 1821,
having previously married, he was ordained as a local dea-
con by Bishop George. He then moved to Norwich, Che-
nango County, New York, where, laboring as a local preacher,
he raised up a society of more than one hundred members,
at the same time working with his own hands to support his
family. Among the hundreds that were converted during
those years under his ministry was Jesse T. Peck, now and
for years an honored bishop of the Methodist Episcopal
Church. From 1832 to 1836, he traveled circuits under the
direction of the presiding elder.

In 1836, he was received on trial in the Black River Con-
ference ; was ordained elder in 1838, and admitted into full
connection, and continued a member of the conference till
the time of his death. His various appointments were as
follows: 1836-7, he was stationed at Gouverneur; 1838,
DeKalb; 1839, Carthage; 1840-1, agent of Gouverneur
Wesleyan Seminary ; 1842-3, he was stationed at Ellisburgh ;
1844-5, at Brownville; 1846-7, Palermo; 1848-9, at But-
ler; 1850-1, Cleveland; 1852, Liverpool; 1853, Geddes;
1854, Collamer; 1855, Central Square; 1856-7, superan-
nuated; 1858-9, Huron; 1860 to 1864, superannuated ;
1865, Constantia; 1866 to 1868, superannuated; 1869 to
1876, do., having served in the effective ranks thirty-three
years, and overseeing sixteen different charges. He remained
on the superannuated list till life with him closed, so far as
earth is concerned. His deatly occurred at the residence of
his son-in-law, Wm. I. Preston, Esq., of Brooklyn, New
York, January 24th, 1876, aged seventy-four years.

Father Reynolds was one of the most cheerful, sweet-
spirited men that we ever knew, and he retained this sweet-
REUBEN REYNOLDS. BDA

ness of character down to old age. His appearance impressed
one with the idea that he was indeed a patriarch. With his
flowing locks of white falling down over his shoulders, his
clear eye and rubicund countenance, he was a perfect pic-
ture of contentment and cheerfulness. He was also, in his
more youthful days, a good singer, and a great admirer of
sacred and social music, which he often indulged in with
great delight. He was an excellent preacher and pastor, not
only in the sense of being acceptable, but as being highly
successful. It is said that at Gouverneur, during his second
conference year, he asked the Lord that four hundred souls
might be given him that year, and it was afterward ascer-
tained that about that number had been converted. His
sermons were always winning, and replete with loving words
and invitations. As a scholar, he was not classically learned.
Nevertheless, he was well informed on all points needful to
him as a citizen or minister—indeed, he was a close student,
and a great reader, with a retentive memory, all of which
rendered him popular among the masses.

As a Christian, his piety shone out as clear and bright as
the shining of the full-orbed, cloudiess moon, so resplendent
that all must fall indove with the charming scene of a-man
so deeply devoted to the well-fare of mankind.

As a husband and father, he was greatly beloved. Always
fond and affectionate, he was like a sunbeam in his family,
scattering light and heat at every step by continued acts
of kindness and love. But he sleeps, dear fellow-laborer,
in the peaceful tomb, and—

“There sweet be his rest, till He bid him arise,
To join the full chorus that gladdens the skies.”

Norr.—The author has endeavored faithfully to obtain fuller data
for this chapter, but regrets to say his efforts have been unavailing.
Belonging to the same class in conference, the writer became greatly
attached to Father Reynolds, and enjoyed many happy social seasons
with him.
856 NORTHERN N. Y. CONFERENCE MEMORIAL.

CHAPTER L.
REV. NATHANIEL SALISBURY.

“ NarHanrev SAuispury was born in Vermont in 1794. He
was converted in Scipio, Tompkins County, N. Y., at the
age of 25, and died in Rome, Oneida County, February 18th,
1876, aged 82 years, one month and seven days. His long
life from the age of 29 years was spent in the traveling min-
istry of the Methodist Episcopal Church. Those whose ac-
quaintance with him extends back for only a few years will
remember him as an old man, bending under the weight of
years; infirm, paralytic and almost blind. But those who
knew him fifty years ago, will remember a young man who
had seen about thirty-two years of life, with a physical frame
rather tall, slim and straight as an arrow. His motions were
quick, his step elastic, and his whole expression so striking
that a stranger on passing him would be likely to turn
and take a second look at him. His youth was spent not in
the schools but at hard labor in field and forest. His knowl-
edge of books, therefore, was not extensive, but he possessed
an ample store of strong common sense, and made a book of
every man he met and every event that transpired around
him. His memory was remarkably retentive. A lesson once
learned was seldom lost through forgetfulness. His active
habits formed in early life remained unchanged till he was
laid aside by sickness. Call when you would, you would
seldom find him unemployed. Brother Salisbury was a
preacher for the masses. It may be said of him as was said
of his great Master, ‘The common people heard him gladly.’
‘He never read his sermons. It is doubtful if he ever read a
sermon in his life. But he was never at a loss for ideas or
words to expressthem. He sometimes took into the pulpit
a brief or sketch, but this as often as otherwise was entirely
useless. As he warmed with his subject, and the divine
unction rested on him, he became oblivious to his sketch,
and gave the freest scope to the torrent of thought and feel-
ing that welled up in his soul. His sermons partook largely
of the hortatory. He excelled in exhortation. Whole con-
zrepenone have often been moved under his powerful ap-
peals like a forest in a tornado. In his happiest moods his
 

REV. N. SALISBURY.
NATHANIEL SALISBURY. é B57

powers of imagination were something wonderful. - His
images, though not always remarkable for their chasteness,
were always bold and effective. Fifty years ago, at a camp
meeting in the town of Champion, at which’ Bishop George
was present, Brother Salisbury preached one of the sermons
on Sunday. His text was Rev. 14. 6: ‘ And I saw another
angel fly in the midst of heaven having the everlasting gos-
el to preach,’ &e. No subject could be better adapted to
is genius. It opened an unbounded field for the play of

his imagination. No words can describe the effect of the
sermon on the large audience. The people wept—they
langhed—they shouted, while the preacher carried them u
and on with the angel in his cireuit round the world. He
usually found means to conduct his audience safely back
from the giddy heights to which he had transported them,
but sometimes, as in this instance, he left them to make their
way back as best they could. There are old people in that
vicinity who to this day often speak of Brother Salisbury’s
‘angel sermon.’ <A great revival followed that camp-meet-
ing, the fruit of which is felt and seen at the present day.

“We was eminently a man of prayer. A single instance
of his power in prayer will live long in the memories of those
who were present and heard it. It was at the session of the
Black River Conference at Pulaski in 1862. The war of
the rebellion was raging. A flag-staff had been erected, and
the stars and strips waved over the place where the confer-
ence held its sittings. It wasa dark day for the country.
The patriotism of the preacher was at fever heat. A public
meeting was held under the auspices of a committee of the
conference, on the state of the country. Brother Salisbury
made the opening prayer. For afew moments he was de-
liberate, even hesitating, as if waiting for something ; then
the looked-for unction came, and the man of God was wrapt
in audience with his Maker. He broke forth in such a strain
of confiding, pleading importunity as made every one feel
that God was in his servant’s prayer. The house was full to
overflowing. Many strangers weré present who had not been
accustomed to hear Brother Salisbury pray. Some said, ‘We
never heard anything like it.’ One gentleman, a stranger,
who had been standing in the vestibule, was heard to say,
‘That man, whoever he is, ought to be President Lincoln’s
chaplain.’

“Brother Salisbury was very positive and pronounced in his
358 NORTHERN N. ¥. CONFERENCE MEMORIAL.

convictions. On any question under discussion he never left
you in doubt as to the position he oceupied. This intellec-
tual trait sometimes exposed him to the charge of stubborn-
ness. To yield’a point gracefully when he could no longer
defend it was a hard lesson for him to learn. But as years
increased upon him, a change in this respect was observable.
And for several years before he died, he was as docile and
loving in his disposition as a little child. He possessed a re-
markably vigorous physical constitution. Few men have to
an equal extent enjoyed the blessing of uninterrupted health
for so long a time. Ata session of the Black River Con-
ference at Fulton, Oswego County, in 1866, he suffered an
attack of partial paralysis while in the conference room.
From that time till he changed mortality for immortality, he
suffered much, and needed constantly the helping hand of
his friends. Though his organs of speech, sight and hearing
were greatly impaired, he retained in a remarkable degree
his intellectual powers. He said to a brother minister who
called on him a few months before his death: ‘I can’t see
much, nor hear very well, nor get about as I used to; but I
can think. I am thankful for that. I spend my time think-
ing.” The closing year of Brother Salisbury’s life was one
of extreme feebleness. There was a gradual letting go his
hold of life during the whole year. After the death of
Sister Salisbury, he lived much in the unseen world. The
years of long ago and the years of the bright hereafter were
most in his thoughts. And often his conversation betrayed
that not the present, but the past or the future was before
him. It was a remarkable instance of this, when but a day
or two before his death, imagining himself before a congre-
gation, he announced his text, and in a full, clear voice
preached for a few minutes a sermon on the Atonement. His
voice rang clear and strong as it did fifty years ago; his
quotations of Scripture were apt and full as if he had but
that very day arranged them from the Bible; his points were
clearly stated and fully argued, as if the salvation of a soul
was depending on his efforts. With this outer world shut
out, and his eyes opened to the glory of the world beyond,
as he declared the gospel of a substitutional sacrifice for sin,
he made a life reality of the words he had often sung :

“Happy, if with my latest breath
Imay but gasp His name,

Preach Him to all, and cry in death,
‘Behold, behold the Lamb.’”’
NATHANIEL SALISBURY. 359

“He was admitted on trial in the Genesee Conference in
1822, and was received in full connection, and ordained
deacon in 1824. In 1826, he was ordained elder. He was
employed on circuits eleven years; on stations, seventeen
years ; on districts as presiding elder fifteen years; was on
the superannuated list, eleven years. He was once (in 1832)
a member of the General Conference from the Oneida An-
nual Conference. Throughout his long life he maintained
an unsullied reputation as a Christian and. minister. And
hundreds in the day of final reckoning will rise up and call
him blessed.

G. Baxrr.”

In reading the above Memoir from the pen of Brother
Salisbury’s life long friend, Brother Baker, the reader must
be convinced of the wonderful oratorical powers possessed by
this man. He was remarkably gifted in this respect, and
when was added what we may justly term the Holy Ghost
power, it made his appeals almost irresistible, and sometimes
awful, constraining the congregation to feel, if not to say in
audible language

“Lo, God is here, let us adore,

And own how dreadful is this place ;
Let all within us feel his power,

And silent bow before his face.”

It may be desirable to give Brother Salisbury’s stations
in full, from year to year, so we append the following list
of his appointments. In 1822, he was admitted on trial in
the Genesee Conference, and appointed to Marcellus ; 1823,
to Manlius ; 1824, he was received into full connection and
ordained deacon and appointed to Black River Circuit ;
1825-6, to LeRay and Watertown; in 1827-30, presiding
elder of Black River District, in the then Oneida Confer-
ence ; 1831-2, Watertown ; 1833-4, Oswego ; 1835, Rome ;
1836, he fell into the Black River Conference, and was ap-
pointed to Watertown, where he remained in 1837; in
1838-9, LeRay Circuit; 1840-41, Watertown District ;
1842-3, Gouverneur District ; 1844, Watertown District ;
360 NORTHERN N.Y. CONFERENCE MEMORIAL.

1845-6, Adams District ; 1847, Oswego District ; 1848-9-50,
Syracuse District ; 1851, Pulaski; 1852, Syracuse ; 1853-4,
Parish; 1855, West Oswego; 1856-7, Oswego District;
1858, superannuated; 1859, effective, stationed at South
Mexico; 1860, Central Square; 1861, Phoenix; 1862-3,
New London; 1864, Embargo Street, Rome; 1865 to 1868,
superannuated as a member of the Central New York Con-
fererice; 1872-6, superannuated as a member of the North-
ern New York Conference, in which latter year he died as
before stated.

Another veteran of the cross gone to glory! Full of
years, full of labors and full of triumphs; he “ rests from
his labors, and his works follow him.”

CHAPTER LIL
REV. WM. W. RUNDELL.

“Rev. Wu. W. Ruypert was born in Norwich, Che-
nango County, New York, April 3d, 1794, and died in
Mexico, Oswego County, March 28th, 1876, aged 8% years.

“Brother Rundell was converted when twenty-one years
of age, in Plymouth, Chenango County, under the joint
labors of Loring Grant and Elias Bowen. He joined the
Genesee Conference in 1818 in connection with Andrew
Peck and Zachariah Paddock—noble men of God, who have
done long and effective service in the church of God.
Brother Rundell was twenty-five years of age when he.
joined the conference. He was in the effective work thirty
years, twenty-seven years superannuated, making in all fifty-
seven years. He served the following charges: Long-
street, Canada; Long Point, Canada; return to Longstreet,
St. Lawrence, Ogdensburg, Watertown, Fulton, Marcellus,
Weedsport, Cayuga, Dryden, Lansing, Ledyard, Kellbyville
and Scott. At the last place his health failed him, and he
received a supernumerary relation, and took up his residence
in Mexico, Oswego County, where he remained till he died.
WM. Wo. RUNDELL. 361

Father Rundell’s life was full of historic as well as religious
interest. His conference relations date back beyond any
member of this conference, and though his early years were
spent in the Genesee Conference, yet he labored for years
in the territory now occupied by this conference. One of his
first circuits embraced a large portion of what is now the St.
Lawrence District. He has traveled over much of the terri-
tory between the St. Lawrence and Susquehanna rivers, oc-
cupying several important charges, and witnessing in many
of these places powerful revivals, and through his labors
many precious souls were gathered into the garner of the
Lord, many of whom, no doubt, he has greeted on the other
shore. Asa ae he was clear and calm, impressing his
audience with deep sincerity. Integrity and tranquility
were traits that characterized him through life, and shone
forth with increased strength and lustre to the last. He
was ardently attached and strictly adhered to the doctrines
and economy of the Methodist Church, yet was charitable
and generous to all. His life was emphatically that of a
true Christian. True in doctrine, faithful in duty, consis-
tent in life, he was fully ready when death came. The
close of his life was exceedingly calm, impressing us with
more than usual force.
‘How blest the righteous when he dies,
When sinks a weary soul to rest.’

“ He approached death without a fear or murmur, talking
of his affairs with all the calmness of a man deliberately
calculating his worldly business, and then without a strug-
gle ee fell asleep in Jesus. Father Rundell was true
to all the reformatory movements of the age, early espous-
ing and faithfully laboring in the temperance cause, and in-
augurating some of the first total abstinence societies in the
state; he was the means of helping many to a better life
and happier destiny. After he retired from the itinerant
ranks, he engaged in the medical profession, and thus was
enabled to gain a partial competency for his support, at the
same time enlarging his field of Christian usefulness—for he
was the same Christian man in the sick room that he was in
his public ministrations as a preacher of Christ—winning
tlfe confidence and gaining the respect of all with whom he
became acquainted. He is at last at-rest. He is gone to
reap the reward of the faithful in the land of peace.

S. P. Gray.”
362 NORTHERN N. ¥. CONFERENCE MEMORIAL.

The above beautiful tribute to his memory is taken verba-
tim from the printed Memoir in the annual minutes, but as
the record of his appointments during his long term of ser-
vice is not very full, the reader will pardon the non-inser-
tion of all his appointments, with the dates thereof, up to
the time of his superannuation. As above stated, he joined
the Genesee Conference in 1818, and was appointed to
Young street, in Upper Canada; 1819, Long Point; 1820,
admitted into full connection and ordained deacon, and ap-
pointed to St. Lawrence Circuit, New York ; 1821, Victory
Cireuit ; 1822, Wyoming; 1823, Ithaca; 1824, Bridge-
water; 1825, Potsdam Circuit; 1826-7, Ogdensburg Cir-
cuit; 1828, LeRay and Watertown; 1829, Fulton. In
1830, he fell within the bounds of the Oneida Conference,
and was re-appointed to Fulton; 1831-2, he preached in
Marcellus; 1833-4, at Weedsport; 1835, Scipio ; 1836-7,
Dryden and McLean ; 1838-9, Cayuga; 1840-1, Ledyard ;
1842, Cayuga; 1843, Dryden; 1844, superannuated ; 1845,
made effective and appointed to Owasco ; 1846-7, Kelloggs-
ville ; 1848, Spafford. From 1849 to 1868, he was superan-
nuated. In 1869, he still retained his superannuated rela-
tion as a member of the Central New York Conference,
and in 1878, by change of conference boundaries, he became
a superannuated member of the Northern New York Con-
ference, which relation he retained until his death in 1876.

His name is often mentioned by the older members of
the church yet living, as a holy, useful minister, so that his
precious memory is still sacred among the fathers and
mothers in Israel.
 

-G.G. HAPGOOD, D.D.

R
GEORGE G. HAPGOOD. 368

CHAPTER LILI.

REV. GEORGE G. HAPGOOD, D. D.*

Grorcr Grant Harcoon was born in Petersham, Worces-
ter County, Mass., February 11th, 1804. As a boy he was
noted for his intense love of study and rapid progress in the
acquisition of knowledge. At the age of 18, he was supposed
to be in the first stages of consumption, and at this time his
mind was seriously drawn to the subject of religion and the
importance of making his peace with God, but he was not
converted until he was twenty-one years of age, which im-
portant event took place in the town of his nativity. After
his conversion he resolved to obtain a classical education and
became a student in the Hadley and Amherst Academies in
Massachusetts, teaching school each winter, as he had done
previously for several seasons. At the age of twenty-three,
believing that he could do better as a teacher, so far as wages
are concerned, he came to the state of New York, where he
commenced teaching in the village of Cazenovia, and where
he taught school for a period of six months, and then united
with the Methodist Episcopal Church in that village, under
the pastorate of Rev. John Dempster, D. D., and in the
autumn entered the Oneida Conference Seminary as a stu-
dent. In the winter of 1827-8, he taught school in Mc-
Grawville, and in the spring returned to the seminary and
was an assistant teacher until the close of that term, after
which he entered Union College in Schenectady, then under
the presidency of the highly distinguished and venerable Dr.
Nott, as a junior. The following fall and winter, he taught
school at Schodack Landing, and in the spring returned to

*The author tenders his acknowledgements to Mrs. Hattie H. Sawyer,
of Nashua, N. H., a daughter of Dr. ice for extensive informa-
tion in regard to her deceased father.
3864 NORTHERN N.Y. CONFERENCE MEMORIAL.

Cazenovia as a student. In the autumn of that year, he en-
gaged as a classical teacher in the Rensselaer High School,
then established in Cortland as a branch of the Rensselaer
Institute at Troy, N. Y. Here he enjoyed rare facilities
for acquiring a scientific education, as he also had in Scho-
dack of obtaining an anatomical and physiological one, under
two celebrated physicians with whom he boarded when there.
He continued in the Rensselaer High School] until the next
spring, when he re-entered Union College, and graduated
from that institution in July, 1830, having met all his aca-
demic and collegiate expenses, save about $50 for college
tuition, which he would not accept as a gift, but afterwards
paid.

After graduation, he entered the office of Judges Stevens
and Wood, in Cortland, as a law student, where he remained
’ till called to take charge of a high school in Truxton, where
he continued three years, meanwhile studying both law and
medicine.

October 28th, 1830, he was married to Miss Marcia Mc-
Graw, daughter of Samuel McGraw, Esq., of MeGrawville,
N. Y., after whom the village was named. In 1832, his at-
tention being called to the ministry, he was licensed to ex-
. hort by Rev. W. W. Ninde, and to preach by Rev. J. T.
Mitchell in Cortland in 1833, and recommended to the
Oneida Annual Conference for reception on trial. He was
accordingly received the same year, 1833, and appointed as
junior preacher to Bainbridge Circuit. The next year, 1834,
he was elected principal of Mexico Academy in Oswego,
and received an appointment thereto from the presiding
bishop. Here he remained five years, or until the year
1839. From the latter year to the year 1848—four years—he
was principal of the Cazenovia Seminary, and in 1843, he
was appointed agent of the Wesleyan University at Middle-
town, Conn. In 1844, he was recalled to the principalship
of Mexico Academy, which position he retained for two
years. In 1846, having been connected with the Black River
GEORGE G. HAPGOOD. 365

Conference for the last ten years, he resumed the more direct
duties of the ministry, and was appointed to Rose charge in
1846. 1847, he was stationed in Jordon, and in 1848, at
West Oswego, where he remained two years. In 1850, he
was stationed in Belleville, Jefferson County, and from 1851
to 1854, he was the presiding elder of Syracuse District. In
1855, he was presiding elder of Oswego District, where he
remained but one year. In consequence of long-continued
sickness in his family, resulting in the death of his eldest
son and that of his wife, whom he buried in Mexico, and
where he had previously buried an infant child, and his eld- -
‘est daughter being in a consumption, he was induced to re-
sign his presiding eldership and take the appointment of
preacher in charge of Fairfield station, hoping thereby to
give his children the advantages of the seminary in that
place. Here he remained one year, and had the sorrowful
task of burying his daughter there, who had been so long
failing in health. In the meanwhile his own health had be-
come greatly impaired so that at the conference of 1857,
held in Potsdam, he was so feeble and so much prostrated
physically, that while attending to his duties as a member of
the body, he fell prostrate upon the floor of the conference,
and was granted a superannuated relation, which he held for
one year, which was spent by him asa year of study. At
the next conference of 1858, he had so far recuperated in
health that he took an effective relation to the conference,
and was appointed to Marcy and Schuyler charge in the
Rome District, with Rev. Gardner Baker as his presiding
elder. The two following years, 1858-9, he preached at
Delta, near Rome, and in 1860, went to Boonville charge.
While here, consumption again invaded his family circle and
took the eldest remaining child and daughter, a young lady
just graduated from Cazenovia Seminary, whose remains
were laid by the side of those of her brother in Mexico. In
the midst of all these trials his faith in God’s goodness and
fatherly protection remained unshaken, and he softly said
866 NORTHERN N.Y. CONFERENCE MEMORIAL.

“ God’s will be done.” After leaving Boonville, he preached
one year in Martinsburg, Lewis County, one year in Madrid,
St. Lawrence County, and one year in Waddington, in the
same county.

After closing his labors in Waddington, he took a super-
annuated relation again, and in 1865, accepted a position as
professor of Hebrew, Latin and Theology, in Belleville Sem-
inary and Albert University, in Belleville, Province of On-
tario, Canada. These institutions were under the care and
patronage of the Methodist Episcopal Church of Canada.
Here he remained for seven years, and at the expiration of
his term, he returned to Syracuse, where he taught during
two terms as professor of Hebrew in the Syracuse Uni-
versity.

On the last evening of 1875, he finished his great work of
translating the Bible from the Hebrew, Greek, Chaldee and
Samaritan languages, carefully collating each passage, line
and word. This work had occupied all his leisure time for
nineteen years, and which he greatly desired to live to fin-
ish; and his wish and prayers were gratified and answered
in this respect. Under date of December 31st, 1875, he
made the following entry on the last page of his well-worn
Hebrew Bible:

“This night, after nineteen years, I have completed all
the originals of all the Bible ; all read, some more and none
less than twice ; each verse with all the septuagint, part of
the vulgate, and all the marginal references, mostly in the
original; the meaning of proper names; the history, geogra-
phy, chronology and maps. Zaus Deo. :

Grorce G. Hapaoop.”

That same evening he attended the watch night meeting
of the closing year, in the University chapel, and on the
following Sabbath he attended church for the last time.
On the 3d day of January, 1876, his last sickness com-
menced, which proved to be a complication of diseases of
the heart and lungs, attended by dropsy. Seven physicians
GEORGE G. HAPGOOD. 367

were called in, but could not restore him. Having, how-
ever, somewhat rallied from extreme prostration, he, on the
27th of the following April, though unable to stand, yet by
the help of Rev. F. J. Whitney, he performed the marriage
ceremony for his eldest remaining daughter. On May 4th,
he felt able to be removed to Apulia, New York, a few
miles from Syracuse, so as to be with his only remaining
son, and at this place, on the 17th of May, he calmly fell
asleep in Jesus, aged seventy-two years. On the 20th of
May, his funeral was attended at the residence of his son,
the services being conducted by Revs. F. J. Whitney and
J. B. Foote, the University teachers and others doing
honor to his memory by a plentiful supply of beautiful
flowers. He was interred in Mexico by the side of his
wife. He left a family of one son and three daughters, one
of whom has since joined him in the better land. She,
too, died of consumption, and was buried in the family lot
in Mexico. She was a bride of but little over four months.
The children still living are his son, Charles H., Kittie E.,
and Mrs. Hattie H. Sawyer, mentioned at the beginning of
this chapter. At the next session of his conference, in
Watertown, 1877, appropriate services were held in honor
of his memory, and an excellent Memoir was prepared and
presented to the conference by his old friend, Rev. Lemuel
Clark, and adopted, and to which the author is largely in-
debted in preparing this chapter. It is proper here to
state, before we go farther, that Brother Hapgood was or-
dained deacon in 1835, by Bishop Hedding, at Oswego, and
elder in 1837, in Potsdam; also that he received his degree
of A. M. in course from Union College, in 1830, and his
honorary degree of Doctor of Divinity, in 1852, from the
same college, both of which titles he was certainly worthy
of, and we may add, justly entitled to.

. Though Dr. Hapgood has left the society of his brethren
and friends on earth, they feel that he is not lost but only
gone before. He was truly a kind husband, a most affec-
868 NORTHERN N.Y. CONFERENCE MEMORIAL.

tionate father and honest hearted Christian. As a pulpit
orator he might not have been preéminent, but no one
could listen to his expositions of God’s Holy Word, with-
out being instructed and edified. Although so many years
of his valuable life were spent in study and teaching, after
he had attained to manhood—nineteen years as an instructor
—yet he was no novice in the purely pastoral work of the
ministry, having given twenty of the best years of his life to
this work, and while he laid no claim to eloquence, in its
popularly received sense, nevertheless he had so studied as to
show himself “a workman approved of God, that needeth .
not to be ashamed,” and he was not unsuccessful in this de-
partment of his work. \

But it was as an educator that he excelled. The many
years spent by him as a teacher of common schools, of acad-
emies, of seminaries, of colleges and universities, prove his
full adaptability to the work of an educator, and scores, if
not hundreds of men, once young, but now old or middle
aged, will remember with thankfulness the lessons of in-
struction imparted by him while under his tuition.

As a Christian, and Christian gentleman, he was above
reproach. He was emphatically a good man, humble and
unassuming in his manner; the youngest and most inex-
perienced, whether in the ministry or laity, might. approach
him with the utmost freedom and confidence. He never
made a display of his learning in public, but was satisfied to
display his depth of knowledge only for the purpose, and in
the work of imparting knowledge to others. At one of
our conference sessions held in Watertown, the author was
fortunate. in being the fellow-guest of the Doctor, during
the session, at the hospitable and pleasant residence of the
Rev. Mr. Snyder, pastor of the Second Presbyterian Church
of Watertown. Our host was a deeply learned and amiable
gentleman, and the interchange of thoughts and feeling in
regard to the more abstruse questions of theology, literature
and science were exceedingly interesting and instructive.
GEORGE DIXON GREENLEAF. 369

It proved to be a week of profit, especially to the humble
author.

Shortly after being stricken down by his last sickness, on
being asked why he bestowed so much toil and time on
study, now that he was so near death, he replied, “ Why, I
am just getting ready to live,” and surely this was even so.
Getting ready to live! The three score years of earthly
life had passed, but there was another life looming up be-
fore the vision of the dying saint that cheered and com-
forted his spirit while passing through the vale.

“ Beyond this vale of tears

There is a life above,

Unmeasured by the flight of years,
And all that life is love.”

CHAPTER LII. .
GEORGE DIXON GREENLEAF.

“Rev. G. D. GreEn_tear was born in New Hampshire
about the year 1810. His parents were members of the
Baptist Church. Quite early in life he embraced religion,
and at once commenced the active duties thereof. Soon
after attaining his majority, he emigrated to Canada, and
subsequently united with the Methodist Episcopal Church in
Canada. Having carefully examined the position and de-
liberately and intelligently decided upon his course, nothing
could induce him to abandon his church relations. In the
various capacities of leader, exhorter, local preacher and
pastor, he faithfully served that church for about twenty
years. Many who were awakened under his ministration in
that branch of the militant church and were seals of his
ministry here, have preceded him to the glory-land. He was
ordained to the office of deacon and elder by the late Rev.
John Reynolds, bishop, of the M. EK. Church in Canada.
Having located there, he in 1854, removed from Canada to
this: state, and was received on trial at the session of the

24
870 NORTHERN N.Y. CONFERENCE MEMORIAL.

Black River Conference held at Potsdam, April, 1857, hav-
ing been previously employed as a supply on Brasher charge.
He served successively the Moira, Chateaugay, Massena,
Madrid, Alexandria, Three Mile Bay, Depauville, Lee Cen-
ter, Lowell, North Bay and Durhamville charges. Here his
declining health compelled him, at the conference held at
Carthage, April, 1874, to ask of the conference a superan-
nuated relation, and he again sought among his former
friends in Belleville, Canada, a home, hoping that respite
from labors and cares might recuperate his failing energies,
and that he might again engage in the work of the ministry.
Earthly hopes are vain and often disappointed. It was so
with this, and the continued decline of health warned him
that his work was done, and the messenger of the Master was
at the door to call him home.

“Gathering up his strength he, in the winter of 1875, re-
turned to the home of his son in Moira, and from thence on
the 18th day of May, 1876, he was transferred by the Master
from labor in’ the chureh militant to the church trium-
phant; for God hadsaid, ‘My spirit shall go with you, and
I will give you rest.’ As a preacher, he was clear, concise and
instructive. Asa friend and brother, he was trusting and
true. He loved Methodist discipline and the work of the
Methodist itinerant, and ‘studied to show himself approved
unto God; a workman that needed not to be ashamed, rightly
dividing the word of truth” To his ministerial brethren
who visited him in his last days, he expressed himself confi-
dent in the fullness of the salvation he had preached ; cheer-
ful in the blissful assurance of his acceptance with his God ;
and now, when all earthly hopes were receding from his
view, the light of that glorious confidence shone clear across
the dark river into the glory of Immanuel’s land. The reflex
of that light illuminated the valley where the shadows of
death would have cast their influence over his pathway, and
‘at evening time it was light.’ Nervous paralysis in his last
hours prevented his speech, and deprived us of any last ex-
pression of his hope; nor did we need this. His record is
on high, and though he may no more mingle in our gather-
ings here, we are assured in our hearts we shall meet him
where no farewell can disturb the conference in that land of
peace. We may say with the poet:

“ “Servant of God, well done,
Thy glorious warfare’s past,
HORACE TREMAINE. 371

The battle’s fought, the victory won,
And thou art crowned at last.

Of all thy heart’s desire
Triumphantly possessed,

Lodged by the ministerial choir
In thy Redeemer’s breast.’’

CuarLes Manson.”

Brother Manson, the writer of the above appropriate con-
ference Memoir, and who has long been a valued member of
our conference, is well prepared to give his testimony to the

‘moral worth of our departed Brother Greenleaf, as he was a
fellow laborer with him in the Methodist Episcopal Church
in Canada. The writer also had some opportunity of a
somewhat intimate personal acquaintance with brother Green-
leaf, part of the time as his presiding elder, but mostly as a
fellow resident of Potsdam, while he published a spirited
newspaper sheet in the latter place, called the Worthern Free-
man, which had a good circulation, but was subsequently
merged in the present Courier wnd Freeman, issued in Pots-
dam. Brother Greenleaf was himself a practical printer. Our
brother was a good preacher, sound and orthodox on all
points of Christian doctrine and morality, a man of good
judgment, loyal to the land of his birth, and a true defender
of Episcopal Methodism, whether on this side of the line or
in Canada. He, no doubt, has gone to share in the rewards
of the righteous in the courts of glory.

~

CHAPTER LIV.
REV. HORACE TREMAINE.

“Rev. Horace Tremaine was born May 12th, 1803, in
the town of Paris, Oneida County, New York. ~His father
was a ee eet whose house was the stopping place of

e

the early Methodist itinerant, and the early class and church
372 NORTHERN N.Y. CONFERENCE MEMORIAL.

found a place of meeting in the house of our brother. He
used to say that his first memories were of the exercises of
these holy convocations.

“Tn his own father’s house, at the age of 14, he was con-
verted to God, but was not gathered into the church till
after the lapse of twelve years. Then, in a few months, he
was appointed class-leader, in which office he was very suc-
cessful; his class often numbered one hundred ‘in attend-
ance, and a continuous revival influence attended it. He
was, in 1836, licensed to exhort, then by Rev. E. Bowen, the
same year, to preach. He was admitted on probation in
the Black River Conference at Turin, in 1839, and there
and then ordained deacon. His first appointment was Can-
astota, with Rev. George Gary as presiding elder. By a
change of conference boundaries, Canastota was in 1840 as-
signed to the Oneida Conference. In this new conference

-relation Brother Tremaine spent all his effective years. In
1840-41, he was stationed at Fayetteville; 1841 to 1843,
at Morrisville. Here a glorious revival accompanied his
preaching, and one hundred and fifty were converted;
1843-4, he labored at Camillus, and with his work came a

lorious revival. The years of 1844-5, he spent at Fabius.

he years 1845-6, found him again at Fayetteville. The
next two years were spent at Hampton, where a gracious
work of God encouraged the preacher. THis next field was
at West. Winfield, ind a blessed revival again cheered the
man of God. New Hartford was his next field—1851. He
volunteered to go to Lowell, at that time a forbidding field.
He labored with heart, head and hands beyond his naturally
great powers of endurance, and in the last half of his second
year, 1853, he was smitten with paralysis. Since that time
he has been superannuated, and since 1867, wholly unable
to preach. He moved to Vernon, and then, in 1858, to
Rome, where he has since resided. His final attack came
Friday, March 23d, 1877. He fell in his door-yard, and
never spoke after. He sank slowly, and omthe Lord’s Day,
March 25th, 1877, entered into his blessed rest. The church
of Rome greatly lamented the decease of this holy man.
The funeral was attended at the First Methodist church in
Rome. The day of the funeral was exceedingly stormy,
but the church was well filled with attentive hearers, who

‘ by their presence testified to the hold he had on the affec-
tions of the people. The text selected by Rev. F. Wid-

i ‘
CHARLES L. DUNNING, 373

mer, pastor of the church, was Hebrews 18, 7, ‘Remember
them which have the rule over you, who have spoken to
you the word of God; whose faith follow, considering the
end of their conversation’-—a most appropriate text, which
was followed by an equally appropriate sermon.”

Brother Tremaine was a good man, full of faith and of
the Holy Ghost ; was a man of sterling worth, truly pious and
devoted to the work of the ministry while able to do effec-
tive work, and after being laid aside by the infirmities of the
flesh, retaining his zeal and love for the church, he always
attended the means of grace when it was possible for him to
be present. The later years of his life being by location
connected with another conference, we were deprived of
his presence and counsel at the most of our conference ses-
sions, but we know that he lived well, died well, and has
gone to join the hosts on high.

CHAPTER LV.
REV. CHARLES L. DUNNING.

Tue subject of this short sketch was one of “ nature's
noblemen,” both physically and mentally. He had a com-
manding presence, and possessed gifts and talents which, if
not of the highest order, made him exceedingly popular both
as a man and a minister.

He was born in Hudson, N. Y., December 12th, 1802.
He came to Prescott, Upper Canada, now the Province of
Ontario, in early life, and learned the trade of a carriage
maker. While serving his apprenticeship in Prescott, op-
posite the then village of Ogdensburg, he was powerfully
converted through the instrumentality of the Wesleyan
Methodist preachers in Canada, and soon after cast in his lot
with that people by becoming a member of that church. We
374 NORTHERN N.Y. CONFERENCE MEMORIAL.

have often heard Brother Dunning try to explain the won-
derful change that took place in his mental, moral and spir-
itual being at the time the mighty change was wrought. No
exclamations of joy and eestacy could be loud enough to ex-
press the degree of transport and love that pervaded his en-
tire soul on the immediate result of that

“ Happy hour that fixed his choice
On Christ his Saviour and his God.”

While it would have been most appropriate for him to
have added
“ Well may this glowing heart rejoice

And tell its rapture all abroad ;

Happy day, happy day,
When Jesus washed my sins away.”

We hare often also, in our younger days, heard the good
brothers and sisters on the Canada shore, especially in the
vicinity of Prescott, tell of the great triumph secured by
grace in the conversion of Charles L. Dunning. After his
conversion, he removed to Oswego, N. Y., where he identi-
fied himself fully with the Methodist Episcopal Church.

The particulars of his call to the ministry we have not
been able fully to learn, but from our knowledge of the man
we do not doubt that the same spirit that called him into the
liberty of the gospel, also called him, as Saul of Tarsus was
called, to spread a knowledge of that gospel among his fellow
men without waiting for years to qualify himself by obtain-
ing first a scholastic education. While residing in Oswego,
he was recommended by the quarterly conference of that
station as a proper person to travel and preach, and in the
year 1833, he was admitted as a probationer into the Oneida
Annual Conference, and was appointed to Onondaga Cir-
cuit. The following year, 1834, he was sent to the extreme
northern portion of the conference, namely, Chateaugay Cir-
cuit, which then embraced quite a portion of Franklin
County, and portions of Lower Canada, in towns lying con-
CHARLES 1. DUNNING. 315

tiguous to the American boundary. At that time, the Brit-
ish Wesleyans did not occupy that territory with their
preachers. In 1835, he was admitted into full connection
by the Oneida Conference and ordained deacon. He received
his appointment to Malone, the county town of Franklin
County, where he had a glorious revival. In 1836, he be-
came a member of the Black River Conference, and was re-
turned to Malone the second year by Bishop Waugh. At
the conference of 1837, held in Potsdam, Bishop Elijah
Hedding, president, and Rev. Jesse T. Peck, secretary, he
was ordained elder, and appointed to Canastota, iri the ex-
treme southern portion of the conference. On the 31st of
October of this year, shortly after the session of conference,
he was united in marriage in the town of Pompey with the
lady who ever after shared with him fully and cheerfully
all the vicissitudes and hardships of an itinerant life. And
how great these hardships are, or rather were, in the earlier
years of Methodism, those widows that now survive only
know, or the aged matrons whose husbands may yet be linger-
ing on the crumbling verge of time, can tell of the priva-
tions and anxieties of the lone partner of his life, he absent
at his work of trying to bring sinners home to God.

In 1838 and 1839, Brother Dunning filled the important
place of preacher in charge of Little Falls station, and at
the end of the second year, his people would most gladly
have had him returned for the third year, had the rules of
the church permitted. The following two years, 1840-41,
he was pastor of the Methodist Episcopal Church in Oswego,
where he labored with great zeal and fidelity, and with
some success. From thence he was sent to Salina, then as
now, an important adjunct of the city of Syracuse; here he
remained two full years, 1842-3. From Salina, he went to
Weedsport, and remained during the conference years of
1844-5. The two following years, 1846-7, he had charge
of Fulton station, and in 1848-9, of Syracuse mission. In
1850, he was appointed agent of the Falley Seminary in
376 NORTHERN N.Y. CONFERENCE MEMORIAL.

Fulton, and labored indefatigably to promote the interests
of that celebrated institution of learning, which was patron-
ized by the conference as a conference school. In 1851-2,
he was appointed to West Oswego, so called to distinguish
it from the charge on the east side of the Oswego river.
In 1853-4, he again returned to Weedsport, as the attach-
ment between him and the people there was exceedingly
strong. The ensuing four years, he served the Ogdensburg
District as presiding elder. On this district he felt much
at home as he was universally beloved both by preachers and
people. In 1859, he was again returned to his former charge
in West Oswego, where he remained two years, and was then
‘appointed to the charge of Oswego District in 1861, where
he remained the full term of four years, with equal if not
increased acceptability as a presiding elder. 1864, he was
appointed to the presiding eldership of Potsdam District,
where he also served the full term of four years. The an-
‘thor, being at that time subject to his jurisdiction, and be-
ing brought into close proximity with him frequently dur-
ing his term of office, is prepared to say that the incumbent
of that responsible position was in all respects honored and
respected, and his services, by preachers and people, gladly
received and duly appreciated.

At the close of his term on Potsdam District, he was re-
moved in 1868, to Washingtonville, in Oswego County, where
he remained a year, and the next year was appointed to an
adjoining charge, namely, Sandy Creek, where he remained
two years. At the close of his labors on the latter charge,
in 1870, he was, in 1871, appointed to Oswego Falls,
where, remaining two years, he closed his active life and
labors.

Brother Dunning was at this period some seventy years of
age, although his appearance would not indicate such an age,
but for several years past his health had been perceptibly de-

-clining, so that at the first session of the Northern New
York Conference, he was under the painful necessity of
CHARLES L. DUNNING. 377

asking for a superannuated relation, which though willingly,
was as painfully granted by his brethren of the conference.
It is proper in this connection to remark that on the forma-
tion of the Central New York Conference, in 1868, by the
dismemberment of the Black River Conference, and the
annexation of an important portion of its territory to the
former conference, Brother Dunning, by virtue of his loca-
tion at the time of such dismemberment, fell within the
bounds of the Central Conference, so that for four years, or
until the restoration or re-adjustment of the conference
boundaries by the general conference of 1872, he was a
member of the Central New York Conference; but on the
organization of the Northern New York Conference, he
fell within the bounds of its territory. This temporary
separation from his old brethren of the conference was a
source of great grief to Brother Dunning. Not that he
loved his new associates less, nor the preachers or people
within the bounds of the conference to which he was of
necessity attached, but he loved so ardently his old brethren,
that on his frequent visits to our annual sessions, it could
be plainly seen that the separation was to him a painful
one, and he rejoiced greatly, when as a member he could
attend the annual session, and feel perfectly at home with
his former brethren as being one of them.

At the time of his superannuation, he resided in Fulton,
the scene of so many of his former labors and triumphs, but
he after removed to Weedsport, his favorite place of resi-
dence, where he continued to Jabor as best he could, while
gradually sinking physically and mentally, until the time of
his decease at Weedsport, on the 6th day of April, 1877.
His last sickness was short but painful. The last week of
his life was marked by a total prostration of his mental
energies, arising no doubt from a derangement of the func-
tions of the brain, with which he had for some time been
affected ; and it may not be improper here to remark that
one cause at least of such derangement arose from business

‘
378 NORTHERN N.Y. CONFERENCE MEMORIAL.

embarrassments, for which he himself was not fully respon-
sible. But these, with enfeebled health and a dependent
family, seemed to weigh him down so heavily, that at
length the strong powers of his nature yielded to these
multiplied evils, and gave way at the approach of disease
and death. What added to the solemnity of his last mo-
ments, especially to his now disconsolate widow, if not to
himself, was the death of their last remaining son, about a
week before that of the father. They had but two children,
both boys. Charlie, their elder son, diedin the army at Key
West, of yellow fever, July 23d, 1864, aged 23 years, and their
younger son, Willie, died in the city of New York, one
week previous to his father’s decease, thus leaving, of that
once happy and united family, the stricken mother and wife,
in her old age and bodily infirmities, to bear the blasts of
this wintry world alone. Yet, not alone—while we listen to
the tender voice of the Saviour, saying: “I will not leave
you comfortless, I will come to you. Let not your heart
be troubled, neither let it be afraid.”

In his Memoir, written for the conference minutes, Rev.
Gardner Baker thus speaks of Brother Dunning:

“Brother Dunning possessed a good degree of native
talent, though he made no pretension to scholastic attain-
ments. His strong common sense in a good measure sup-
plied the place of early literary culture. But what gave
him his great influence among the people, and secured suc-
cess for him in every field of labor, was his strong faith in
God and in the sufficiency of gospel truth, unadorned by hu-
man art, to save men. The evident sincerity and great
earnestness with which he“delivered his messages never
failed to awaken the attention nor secure the confidence of his
hearers. When not under the present baptism of the spirit, he
was subject to a species of stammering, often more annoying
to himself than his hearers. But when the divine afflatus
rested upon him, his countenance glowed with fervor and
his tongue became as the pen of a ready writer. He was a

ood and successful minister of the Lord Jesus Christ. The
theme that inspired him the most was a full and free salvation
from all sin, through the divine atonement. His sermons
 

REV. G. BAKER.
GARDNER BAKER. B79

partook largely of the hortatory, and eternity alone can re-
veal the extent to which the church was quickened and sin-
ners saved by his faithful ministry.”

The length of time, Brother Dunning was in the minis-
try, and his abundant success in all his fields of labor, would
seem to demand a more lengthy tribute to his honored
memory than we have been able to give him, and yet we
remember with satisfaction the declaration of the apostle,
who, when appealing to those whom he had been instru-
mental in saving, says of them, and to them: “Ye are our
epistles, written in our hearts, known and read of all men;”
and assuredly there is no doubt that there are hundreds of
souls that have passed on to the better land, and hundreds
of others still pressing forward, who in the day of eternity
will be able to ascribe their salvation, under Jesus, to the
labors and prayers of Brother Charles L. Dunning. We
can offer no more sincere prayer than that his mantle may
fall on others of his brethren in the ministry.

CHAPTER LVI.
REV. GARDNER BAKER.

Tus patriarch in the ministry of Northern New York
was born in the town of Minden, Montgomery County,
N. Y., Sept. 11th, 1802. His father, Thomas Baker, was a
farmer, who died at the age of forty-five, when Gardner was
in his ninth year. There were nine children in the family,
six brothers and three sisters, at the time of the father’s
death, most of whom have passed away. Nothing occurred
during the boyhood of Gardner but what was common to
boys of his age. He worked on the farm in summer and
attended school in the winter. His mother subsequently
married again, and his step-father purchased a farm in Tren-
e

380 NORTHERN N. V. CONFERENCE MEMORIAL.

~

ton, Oneida County, to which the family was removed.
Here Gardner resided with his parents for several years, at-
tending school in winter, and laboring on the farm in the
summer season. ' *

In the autumn of 1820, when just past his eighteenth
year, he became the subject of a mental, moral, and spiritual
change, which gave tone and direction to his entire future
life. During the summer, he was by turns the subject of
deep thought in regard to death, judgment and eternity.
A sense of his responsibility to God would at times over-
whelm him so that he became unconscious of passing events,
and would frequently find himself standing or sitting as one
amazed. He had never been a steady church goer. His
mother was a member of the Freewill Baptist Church, but
the place of meeting was several miles distant from the
family residence, so that the children seldom went to church.
There was Methodist preaching once in two weeks about a mile
and a-half distant, on a portion of what was then called Herki-
mer Cireuit,embracing at that time the whole of Herkimer and
a portion of Oneida Counties.. Goodwin Stoddard and Dana
Fox were the circuit preachers that year. In the autumn
of the same year a young local preacher from Jefferson
County, Joseph Williams by name, went into that neighbor-
hood. He was eccentric, but deeply pious. Young Gardner
frequently attended Methodist meetings at this time. At
the close of a sermon one Sunday the preacher, Brother
Williams, inwited all who felt they needed religion to stay
in class. Young Baker retired with the congregation, but
remained in the vestibule. The door was left partly open
so that he could hear what was said in the church. He stood
alone and listened, and he remarks in his written memoran-
dum that he would have given all the world, had it been his
to give, to enjoy what those people said they enjoyed. He
remained in the vestibule until the close of the class-meeting.
The- preacher on going out took him by the hand and affec-
tionately talked to him about the Saviour who died for him.
GARDNER BAKER. 381

Before parting, he promised the preacher to pray for him-
self, while the preacher promised to pray for the young man.
The latter kept his promise, and soon became so distressed
on aécount of his sins, and so earnest in pleading for mercy,
as to be almost wholly unfitted for anything else. He spent
most of his time in reading the Bible and praying. He had
a place in the barn where many times during each day he
went to confess his sins and plead for pardon. One day,
after spending some time in the barn, he returned to the
house almost in a state of despair. Instead of growing bet-
ter he seemed to be growing worse, and his case more hope-
legs every hour. He opened the Bible, and his eyes fell upon
these words of Paul: “Eye hath not seen, nor ear heard,
neither have entered into the heart of man the things which
God hath prepared for them that love him. But God
hath revealed them unto us by his spirit,” &e. He closed
the book and gave himself up to meditation. The plan of
salvation seemed gradually to open before him. He saw the
goodness of God in the provision he had made for man’s
redemption, and felt that all his sins were laid on Jesus
Christ, his Saviour and his God.

This was the first conversion in the neighborhood for a
long time, but was the beginning of a gracious revival that
continued during the fall and ensuing winter. Young Baker
now gave himself to study, and the following two summers
he attended a select school in Trenton, and taught during
the winter. In the spring of 1823, he entered the Lowville
Academy, having a short time previously been licensed
to exhort.

In Angust of that year, Rev. Daniel Barnes, presiding elder
of Black River District, went to Lowville to hold a quar-
terly meeting. The Black River District then embraced
nearly all the territory formerly included in the late Black
River Conference. A number of charges in the northern part
of the district had been left at the previous conference to be
supplied. Brother Barnes earnestly urged Brother Baker to
382 NORTHERN N.Y. CONFERENCE MEMORIAL.

supply one of those vacant charges. The latter, although
he felt it his duty to devote himself to the work of the min-
istry, also felt that he needed further preparation by study,
besides being young in years and inexperience, and had held
a license to exhort but a few months, and had enjoyed but
few opportunities to exercise his gifts in public speaking,
and was making satisfactory progress in his academic studies,
so that he felt himself obliged to return a negative answer
to the request of the presiding elder. A few days after-
ward he was invited by Sister Moore, of Lowville, a mother
in Israel, to take tea at her house with the presiding elder.
At the table, after the latter had given an account of the
difficulty in obtaining supplies for the work, Sister Moore
remarked, .““ Here is Brother Baker; send him.” Brother
Barnes replied: “ Brother Baker will not go.” Thisremark
awakened in the young man’s mind a new train of reflection
that led him to enquire whether his objections were valid, or
whether they did not arise more or less from selfishness, and
whether he might not be setting up his own will in opposi-
tion to the eall of God. At the close of this interview,
Brother Baker engaged to meet the presiding elder at a
camp-meeting, soon to be held in St. Lawrence County, and
meantime to supply a vacant circuit, intending then to re-
turn to school. But Brother Barnes never got a supply, and
Brother Baker never returned to school. After the presid-
ing elder had left Lowville, Brother Baker began to look the
difficulties of his position in the face. To travel a circuit in
those days without a horse was not to be thought of. He
was also without funds. His eldest brother, William, who
was his guardian, and had control of a few hundred dollars
left him by his father, resided in Springfield, Otsego County,
He was satisfied his brother, who was now a lawyer, would
not look with favor upon his intended undertaking ; but he had
to take a journey of about a hundred miles to see his brother,
whom he found alone in his law office. After informing
his brother of his intention to leave school and travel a cir-
GARDNER BAKER. 383

cuit, the latter exclaimed with amazement: “What; are you
going a circuit riding ? ?” Brother Baker replied that he was.

He rose from his cha and began walking the office floor
back and forth. Gardner said to his brother: “I suppose
my intention does not meet your approbation?” “No,” he
replied, “it does not. If you want to be a Methodist, I
have no objections to make. If you want to be a Methodist
minister, a do not object to that ; but I do object to your go-
ing now,” and then commenced giving the young man a
lecture whiah he never forgot as long as he lived. The elder
brother spoke kindly of the youth and inexperience of’ the
younger brother, the greatness of the work, and the difficul-
ties he would meet with. He said the Christian faith had
many opposers, and among them men of great learning and
talent, &e. William was not a religious man, but believed
in Christianity. Had he been a Christian, he could hardly
have spoken with more impressiveness on those subjects ; so,
at least, it seemed to the younger brother. As a result of
the conversation, the latter became greatly troubled. He
loved and reverenced his brother. From the time of the
death of his father, he had .been accustomed to look up to
him for counsel and direction. His mind was now filled
with doubts whether he had taken a hasty step, but he had
pledged his word to meet his presiding elder, and there was
no going back of his promise. At length the brother con-
sented and furnished the means for his equipment, consist.
ing of horse, saddle, bridle, saddle-bags, two small valises
and a whip. Thus equipped, he turned his face toward the
North Pole, and started to find his first’cireuit.

In this connection, allow: us to give the exact words of
Brother Baker in his riper years: “I may as well say that .,
the doubts which overwhelmed me in my brother’s law
office, have never wholly forsaken me. From that day it
has been a question with me whether I should not have
been more useful in the church and done more good in the
world if I had continued a few years longer in school. And
384 NORTHERN N. ¥Y.CONFERENCE MEMORIAL.

yet, these doubts have never made me unhappy. I was
sincere in the course I adopted. For years my labors, fee-
ble as they were, were greatly blessed. How many of the
souls who were brought to Christ by my instrumentality
might have been lost had I continued longer in school, is
not for me to know. Nor can it be known to what extent
my usefulness would have been advanced by a more thor-
ough scholastic training before entering the work. During
a somewhat protracted public life and observation, I have
never ceased to feel the want of those scholarly attainments
and those habits of patient and systematic study which I
would have acquired by continuing longer in school.”

The above thoughts are commended by the author to
the attention of young men entering the ministry of any
Christian denomination, whether local or itinerant. But to
return to the narrative :

His first circuit was Indian River, extending from Car-
thage to within six miles of Ogdensburg, Rev. Wm. Jones
being his colleague. There were about thirty regular ap-
pointments on the charge. To meet those appointments,
each preacher had to travel nearly three hundred miles ev-
ery four weeks. There was not a Methodist church edi-
fice on the cirenit, and very few belonging to other de-
nominations. The people generally were poor, and the
roads so bad as to be scarcely passable in the spring and
fall, even on horseback. His home was in the saddle, and
his inn wherever night overtook him. As to pecuniary
compensation, including gifts of every kind, all that he and
his colleague received during the year was sixty dollars.
each, Nearly all of this was in cheap articles of different
kinds—clothing, orders on the stores, &c. He says, “I
doubt if I saw twenty dollars in money, either in my own
hands or elsewhere, during the whole year; and yet I can-
not remember that I at any time thought my cireuit was
large or my lot hard. I was young, my health was good,
and I became so used to the saddle I could ride all day
GARDNER BAKER. 385

without weariness. I felt it an honor and privilege to be
employed in any way to advance the cause of my Master.
And then the pains the people took to hear preaching, and
the eagerness with which they listened to it, went far to
compensate the preacher for the few sacrifices he had to
make. Since that time I have occupied what I have called
good appointments and pleasant fields of labor, but have
never been happier anywhere than when preaching the gos-
pel to the poor in their log school houses and enjoying the
hearty Christian hospitality of their cabins.”

The preceding General Conference had ordered the organ-
ization of district annual conferences on all the districts.
Each district conference embraced as members, all the local
preachers within the bounds of the district. On this con-
ference devolved the responsible duty of giving and renew-
ing licenses, and recommending candidates to the annual
conferences for admission on trial and for deacon’s and
elder’s orders. When Brother Baker went to his first
circuit, he had license only to exhort. The district confer-
ence was not to meet till the next June. During this his
first year, he was a “traveling exhorter,” but the brethren
on the charge persisted in calling hima preacher, and by
the advice of his presiding elder, he, in order to meet the
-wishes and expectations of the people, preached as well and
as much as though he had a formal license todo so. The dis-
trict conference met in Rodman, in June, 1824, at which
time he was given a regular license to preach, and was also
recommended to the Genesee Annual Conference for ad-
mission on trial, and was so admitted, and by the bishop
was sent to St. Lawrence Circuit. It embraced five town-
ships, lying along the St. Lawrence river, viz: Oswegatchie,
Lisbon, Madrid, Louisville and Massena, covering a terri-
tory of between four and five hundred square miles, the
two extremes being some forty miles apart. It was a two
weeks’ circuit, and had twelve appointments. Soon after he
went to the circuit, he was visited by Bishop George, then

25
386 NORTHERN N.Y. CONFERENCE MEMORIAL.

on his return from the Canada Conference, who spent the
Sabbath with him at Ogdensburg. The bishop saw they
greatly needed a church edifice in that place, and advised
Brother Baker at once to start a subscription for the pur-
pose. Said the Bishop: “Go into every house, and store,
and office, and shop,-and ask the people to give you some-
thing to help build a Methodist meeting house. If they
say, no! You say, yes! and they will give you something.”
Brother Baker endeavored to carry out these instructions,
and having obtained a suitable site through the kindness
and liberality of George Parish, Esq., afterward Baron
Parish, of Germany, who was at that time a large land-
holder in the county, the result of Brother Baker’s efforts
was that a plain and unpretentious building was erected in
the course of a few months, and solemnly dedicated to the
worship of the Triune God, this being the first church
edifice on the cirenit.

Brother Baker remained on the circuit two years, and
during that time many new classes and societies were formed,
and the cause of Methodism generally, strengthened.
This was especially true of Ogdensburg. When he first
visited that village, he found about a dozen names on
the class-book. They were pious, but mostly poor people,
worshiping in asmall building, in a bye place that had once
been aschool house, but was now old and dilapidated. When
he left the charge, the number in society had largely in-
creased, had a comfortable church, and felt able to support
a preacher without aid from other parts of the circuit. At
the next conference, they were constituted a station, and
Rev. W. W. Rundell was sent to them from conference.

At the conference held in Palmyra, in 1826, Brother
Baker was admitted into full connection, and ordained dea-
con by Bishop McKendree. He next received his appoint-
ment to LeRay and Watertown, Nathaniel Salisbury being
the preacher in charge. Brother Salisbury was then in his
prime, tall and erect, full of faith and power. Between him
GARDNER BAKER. 387

and his young colleague the utmost harmony prevailed, and
a friendship formed between them that terminated only
with life, if we may suppose that true friendship terminates
even then. Besides being colleagues together, these two
ministers had been twice presiding elders to each other.
In January, 1827, Brother Baker was united in marriage
with her who now remains his widow—Miss Esther Scott
of Brownville, Jefferson County, New York. The marriage
proved more than ordinarily a happy one, the lady being
well adapted for the duties of the responsible relation as-
sumed—as an evidence of which, we shall, toward the close
of this article, call the readers’ attention to the account given
of the celebration of their golden wedding, fifty years
afterward.

At the next conference, Brother Salisbury was appointed
presiding elder of the district, and Brother Baker became
preacher in charge of the circuit, with Brother L. Edgerton
as his junior colleague, who labored half of the year, and
then retired from the work, leaving Brother Baker alone to
perform the work of two men; to do which he was obliged
to preach three sermons every other Sunday, and four every
alternate Sunday, with frequent week-day preaching. At
the conference held in Utica, in 1828, Brother Baker was
ordained elder by Bishop Roberts, and was appointed to
New York Mills station, where he remained two years.
During the first year he, with his people, were blessed with
the most powerful revival of religion that had ever been
known in that region of country. To quote Brother Baker’s
own language again :

“There was one day, particularly, on which the spirit of
God was shed forth in such measure and with such power
that it seemed as though all hearts must yield to its influ-
ence. It was a week-day. I cannot, from memory, fix
upon the exact day of the week. The Sunday previous had
been a day of is heart-searching, and several conver-

B

sions had taken place in the evening. On the day referred
to, after dinner, all hands went to their work in the large
388 NORTHERN N.Y. CONFERENCE MEMORIAL.

cotton factory. The superintendent was a professed infidel
and scoffer at religion. On going through the building, he
found that in different rooms, the hands were neglectin

their work. They were gathered together in groups behind
their looms or spinning jennies, weeping and praying. Two
or three or more, who were awakened to a sense of their
guilt and danger, would gather around some professor of
religion, who would be talking to them or praying for them.
The superizitendent sent a messenger to the office to notify
Mr. Woleott, the proprietor, that the hands were neglecting
their work, and were insubordinate. Mr. Wolcott, ignorant
of the real state of the case, returned a sharp and threatening
reproof. This had the effect to break up for the time all the
little prayer-meetings, and sent all hands to their work. It
was not long, however, before the same things were re-
peated. The superintendent sent another messenger, saying
that the hands were not .only idle, but some of them were
almost mutinous, &c. Mr. Wolcott was a Christian gentle-
man, a member of the Presbyterian Church, and highly es-
teemed by all who knew him. This was an extraordinary
case ; such an one as had never happened in that factory be-
fore. He made up his mind to go and see for himself. The
result was he sent for Brother Giles, who resided at the
Burnside factory, a third of a mile away, and took us into a
large unoccupied room in the factory, and told us he was go-
ing to order the factory stopped for the rest of the day, and
we might occupy that room with the hands as we chose. The
hum of machinery was hushed. Notice flew from room to
room that a prayer-meeting would be commenced immedi-
ately in the unoceupied room. Any attempt of mine to de-
scribe what followed would be a failure. The room was
very large. It had a good floor, but was entirely empty.
We formed a circle by joining hands, after the manner of
camp-meeting praying circles of fifty years ago. Mourners
were invited to come within the circle. If ‘there is joy in
heaven, in the presence of the angels of God over one sin-
ner that repenteth, what rapture must have swelled the
bosoms of the heavenly hosts on beholding what now ap-
peared! I shall not attempt a description of the scene. Our
trustees had lent the use of the Methodist meeting house to
our Presbyterian brethren for that day and evening. They
were about organizing a church. Several clergymen of that
denomination were present from abroad. As evening ap-
GARDNER BAKER. 389

proached, therefore, we adjourned to meet in the large
dining hall of a boarding-house, kept by ‘Father Penny, of
precious memory. How many were converted during that
day and evening, I am not able to say. They were many.
The work was not confined to the New York Mills. The
“Burnside,” a factory belonging to the same proprietors,
about a third of a mile up the river or creek, felt the shock
about the same time of day. That factory was not stopped,
but several conversions took place while the hands were
about their work. Among them was one of the overseers.
The infidel superintendent at the New York Mills was not
converted that day, but he was awakened and converted soon
afterwards.”

At the conference of 1830, held in Utica, Brother Baker
was appointed to Auburn station, where he remained two
years. Those were successful years, about one hundred be-
ing added to the church during the first year, and nearly as
many the second year. The chaplaincy of the state prison
was in those days divided between the three prominent de-
nominations of the village—Presbyterian, Baptist and Meth-
odist. The preaching in the prison was at nine, A. M., each
denomination taking its turn once in three weeks. The
people of those days were very exacting as to the amount
of preaching required of their preachers. Most of the time
during those two years, Brother Baker preached three times
on the Sabbath to the same congregation, and on prison days
he preached four times. During the first year, the society
built a parsonage, into which he moved his family the be-
ginning of the second year. At the close of the second
year, the foundation of a new church edifice was laid,
Bishop Hedding laying the corner stone. Brother Baker
was quite active in raising the subscription, and in making
preliminary arrangements for the erection of the new build-
ing. At the close of the year, the leading brethren of the
church thought Brother Baker’s presence near them indis-
pensable to the completion of the church; but by the pro-
visions of discipline, he could not be returned to the same
charge for a third year. The brethren therefore pre-
390 NORTHERN N.Y. CONFERENCE MEMORIAL.

vailed on Bishop Hedding to erect a new charge out of a
society in the vicinity, which Brother Baker had raised up,
on Fleming Hill, who made it into a station, and appointed
Brother Baker to the charge of the same, with the under-
standing he should remain with his family in Auburn, and
help the brethren through with the enterprise. The next
spring, the building was finished and dedicated, and by an
arrangement of the presiding elder, Doctor Dempster, Doe-
tor George Peck was removed from Cazenovia to Auburn,
Brother Baker to Cazenovia, and Brother John E. Cole, a
local preacher who had been employed in Auburn, was re-
moved to Fleming. At the next conference, held in Caze-
novia, Brother Baker was appointed presiding elder of a
new district just formed out of a portion of Cayuga and
Black River districts. This new field of labor, or rather
office, to which he was now called, involved many new du-
ties and responsibilities, but he went to his work with a sin-
gle purpose—to glorify God in the faithful discharge of ev-
ery duty—and his brethren who were co-laborers with him,
know full well how ardently he labored to effect that pur-
pose.

In 1836, the Black River Conference was formed, and
Brother Baker was appointed to succeed Doctor Dempster
as presiding elder of Black River District, in the newly
formed conference. On this district he remained four
years. In 1840, he was stationed in Syracuse, as preacher
in charge, remaining the full term of two years. In 1842,
he was sent to Fulton, where he also remained two years,
with the exception of a portion of the latter year, when he
was appointed presiding elder of Oswego District, to suc-
ceed Brother Gary on the district, the latter Fitving been
appointed on a special mission to Oregon by Bishop Hed-
ding. He remained on Oswego District four years, nearly.
In 1847, he was stationed in Mexico, remaining two years,
and in 1849, was appointed presiding elder of Watertown
District. There he presided four years, and in 1853, was
GARDNER BAKER. 391

appointed to Adams District, remaining four years; in 1857,
to Rome. District. In 1861, he was again appointed to
Watertown District; in 1865, to Adams District again. In
1869, at the conference in Watertown, feeling the need of
rest, he asked for a superannuated relation, which the con-
ference freely granted him. His year of “rest” was not a
long one, however. About four months after conference,
Rev. E. C. Bruce, who was stationed in Carthage, was
elected by the trustees of Gouverneur Wesleyan Seminary
as principal. Having accepted the appointment, Brother
Baker was asked to supply his place at Carthage. He ac-
cepted the appointment from the presiding elder, and went
there, not expecting to remain longer than the next session
of conference. But the people were anxious for his return,
asserting their willingness to accept the amount of service
he might feel able to render. Accordingly, the conference,
at his own request, at its next session, restored his name to
the effective list, and he was appointed to Carthage ; so that
his name appears among the effective preachers in 1870.
During the year, his physical infirmities seemed to increase,
and at length he was constrained to return to the superan-
nuated ranks, having spent nearly half a century entirely
devoted to his Master’s service.

Toward the close of his active service, he was prompted to
make some animadversions upon his former mode of life,
designed, no doubt, for the benefit of his younger brethren
in the ministry, for all of whom he had the most tender re-
gard. Writing under date of March 16th, 1871, he makes
the following memoranda :

“The year is drawing to its close. I am now in the 69th
year of my age. Some men at my period of life would
seem yet in their prime. But it is my misfortune, perhaps
to some extent my fault, to be the subject of bodily infirmi-
ties, which at times disqualify me for effective labor. [I in-
herited from my parents a fine physical constitution. For

several years during the early part of my ministry, I scarcely
lost a day by sickness. The first shock given to my uni-
"399 NORTHERN N.Y. CONFERENCE MEMORIAL.

formly good health occurred while I was stationed at
Auburn. It was caused by over-working and over-eating ;
more the latter than the former. The Sunday work of that
station was hard the year round. About half the year we
had revival meetings nearly every week-day evening. These
meetings, when the state of things was especially interesting,
were sometimes held till a late hour. Ignorant of the con-
sequences that must follow, I formed a habit of eating a
second supper after my evening work was done. My good
wife would have a warm cup of tea ready, and generally
some warm griddle cakes, of which I was very fond, and of
these, with plenty of butter and sugar and cheese to give
them a relish, I would make a hearty meal. I did not know
what a wrong I was inflicting on myself. I mistook the
call of appetite and habit for the call of nature. I did not
realize thon that the organs of digestion needed rest as well
as the other organs and members of the body ; that by filling
. the stomach with food on retiring to bed, I made it neces-
sary for the organs of digestion to summon the already ex-
hausted vital forces of the system to aid in performing the
task which had been so unnaturally and so cruelly imposed.
No wonder that my nights were feverish and my sleep often
disturbed by unpleasant dreams. That I would rise in the
morning with headache and ‘a load on my stomach, and ont
of sorts generally.’ Instead of attributing these effects to
the true cause, I thought they resulted from hard work and
late hours. At laneth these abuses culminated in a severe
attack of dyspepsia with its attending evils. I was now com-
pelled to learn a lesson which, had + learned before, would
have saved me from much suffering. I make this record,
that if ever it should come under the eye of my younger
brethren in the ministry, they may be induced to avoid the
error into which I fell.

“There is no class of professional men who stand in
greater need of a thorough knowledge of the laws of health
than the minister of the gospel. now put myself ona
rigid course of dietetic discipline, and have thus been able
to keep about my work. I have not through life been
ranked with dyspeptics, but I have been obliged to adhere
strictly to certain rules of hygiene, in order to prevent it.
The before mentioned attack superinduced certain other
ailments and infirmities from which I have never recovered
and from which I never shall recover till mortality is ex-
GARDNER BAKER. 393

rane ee for immortality. As years increase and the vital
forces decline, I find less power in the system to resist the
encroachments of disease. I am yet able to do considerable
work. If left to my own choice, when to labor and when
to rest, I could perform an amount of labor that would
generally be satisfactory to the people. But calls for labor
in the pastoral office are often imperative. Sabbaths and
sick rooms, and death-beds, and funerals make their de-
mands without reference to the pastors ability to obey them.
I feel that with me the period of effective service in the
ranks of the ministry is passed. I shall ask my brethren at
the approaching conference, to replace my name on the list
of superannuates. It is not my intention, however, to col-
lapse into a state of idleness; I shall find enough to do.

‘If you want a field of labor,
You can find it any where.’”’

Brother Baker was now completing the 48th year, of his
ministry, all of which he spent in the active work—ex-
cepting four months in 1869, he had been constantly en-
gaged in the regular itinerant duties of his high and holy
office. His time was thus occupied 5 years on circuits, 12
years on stations, and 31 years on districts. He had be-
longed to three annual conferences, the Genessee, the
Oneida, the Black River, and subsequently the Northern
New York, but he was never “ transferred” from one con-
ference to another, except by the readjustment of confer-
ence boundaries, and never but once failed to answer to his
name at the opening of the conference session, and the first
roll call, and that one exception was by failure of the cars
to connect, by which he was detained about an hour. He
had the honor of having been elected delegate to six
General Conferences, namely, those of Baltimore, in 1840;
New York, 1844; Boston, 1852; Indianapolis, 1856 ; But-
falo, 1860; Philadelphia, 1864. It will be noticed that
Brother Baker was not a delegate to the General Confer-
ence of 1848, and he expressed his fears that his brethren
did not approve of his action, and that of his fellow dele-
gates, in the memorable conference of 1844, in consenting
394 NORTHERN N.Y.CONFERENCE MEMORIAL.

to the plan of separation between the church north and the
church south. If any such feeling existed among the min-
isters of the Black River Conference, it must have been quick-
ly dispelled, for the author as an active member of the confer-
ence, at the conference electing delegates, never heard of any
such disapproval. Perhaps there were latent existing rea-
sons why an entire new delegation was elected, but we think
it scarcely possible that the brethren even had it in their
heart to find fault with Brother Baker, for any action taken
by him at the General Conference of 1844, nor did they
doubt his fidelity to the church, nor his sound judgment, as
exemplified in his votes and other official acts. We deem
this much due to the memory of this godly and otherwise
eminent man. The quadrennium, intervening the General
Conferences of 1844 and 1848, was a season of great agi-
tation and turmoil in the church as well as in the state, and
if mistakes were made by honest, kind hearted brethren,
they were but mistakes arising perhaps from mistaken
views, but from the purest motives, while on both sides,
especially in these northern conferences, the preachers were
true to the claims of oppressed humanity, and especially to
those of the down-trodden slave.

Rev. George Gary, at the time of his lamented death,
was a member of the General Missionary Committee, and
Brother Baker was appointed by Bishop Janes to fill the
vacancy. At the next General Conference of 1860, he was
also elected a member of the New York Book Committee.
He was also selected by the same conference as a visitor or
representative to the General Conference of the Methodist
Episcopal Church of Canada in 1862. Dr. Peter Cartwright
was one of his associates. He greatly enjoyed his visit, and
remembered with love and gratitude the kindness of his
Christian brethren.

At the conference of 1871, Brother Baker’s name was
placed on the superannuated list of the Black River Con-
ference, on which list it remained until the close of life. But
GARDNER BAKER. 395

though retired, he was not inactive. He had many calls to
perform ministerial duties, to all of which he yielded a ready
assent, as far as health would allow. He did not enter into
any business transactions or relations-during his retirement.
Indeed, he never was given to business speculations, and
with the exception of a few purchases of real estate, made
for the benefit of his family, he was emphatically a man of
“one work.” Having a small but neat residence in Water-
town, where he had spent many happy years, he continued
to reside in this pleasant city, exchanging from day to day
the civilities of life with his friends and. admirers, of whom
he had a large number, and in the summer season visiting
the famous Thousand Islands in the St. Lawrence, and es-
pecially the “Thousand Island Park,” where he spent many
happy weeks. At the conference of 1876, held in Potsdam,
he was elected as a delegate for the seventh time to the en-
suing General Conference, where he was received and treated
by bishops, ministers and the laity with distinguished respect
and honor, being the oldest delegate on the floor of con-
ference. E

On the 10th day of January, 1877, the anniversary of his
50th wedding day occurred, and probably we cannot do our
readers a greater favor than to insert the following,. taken
from the Watertown Zimes, a respectable daily paper pub-
lished in that city, and although embracing some historical
items already given, we prefer to give it in its entirety :

GOLDEN WEDDING.

Reverend and Mrs. Gardner Baker Celebrate the Fiftieth
Anniversary of Their Marriage — Distinguished
Guests Present-——Congratulatory Letters—Beautiful
Decorations—Bountiful Repast—Gifts and Tokens—
Address by Bishop Peck— A, Very Pleasant
Gathering.

“The fiftieth anniversary of the marriage of Rev. and Mrs.

Gardner Baker was celebrated at their residence, 130 Coffeen

street, yesterday afternoon and evening. There were present

 
396 NORTHERN N. Y. CONFERENCE MEMORIAL.

a large number of guests, the spacious house being comfort-
ably filled in spite of the storm, which detained so many
who had expected to be present. Among the members of
the family we noticed Prof. J..Dorman Steele and wife, a
son-in-law and daughter, of Elmira; G. H. Tallett and wife,
a son-in-law and daughter, of this city; a daughter-in-law,
Mrs. Sarah E. Baker, of Rome ; and several grand-children,
William H. Tallett, William G. Baker, Fanny Baker and
Helen B. Tallett, and a niece, Mrs. Talcott, of Boonville.
Among the clergymen were Bishop Jesse TI. Peck, Syra-
cuse; Revs. T. B Shepherd, Carthage, W. R. Cobb, Utica,
C. H. Guile, Antwerp, D. D. Parker, Pamelia, E. 8. Chees-
man, Clayton; and Revs. I. $8. Bingham, M. G. Bullock, R.
N. Barber, J. N. Dayan, M. D. Kinney and G. M. Mead, of
this city.

“ Among the citizens of Watertown present were Hon. B.
Brockway, of the Watertown Daily Times, G. W. Wiggins,
Joseph Atwell, J. I'. Moffett and many others.

“ Upon a table were lying a large number of letters from
friends who were unable to be present, but who joined in
the congratulations of the auspicious occasion. We no-
ticed particularly communications from Bishops Scott and
Simpson; Rev. E. O. Haven, LL. D., Chancellor of Syra-
cuse University; Rev. H. Bannister, D. D., of Evanston
Biblical Institute; Rev. Luke L. Hitchcock, agent of the
Methodist Book Concern, of Cincinnati, Rev. O. H. Warren,
editor of the WV. C. Advocate; Prof. J. R. French, LL. D.,
of Syracuse University; Rev. J. B. Foote, of Syracuse ;
Rev. B. 8. Wright, of Rome; Rev. Ross C. Houghton, of
St. Louis; Rev. W. X. Ninde, of Detroit ; and many others
whose names we cannot give, but whose kind greetings were
full of tender memories and affectionate remembrances. *

“The house was beautifully decorated for the occasion,
especially the parlor in which the reverend couple received
their numerous friends. Running around the room, next to
the ceiling, was a portion of the marriage service, in large
gilt letters. ‘For better, for worse; for richer, for poorer;
in sickness and in health; to love and to cherish, till death
us do part”—the last clause being brought around in asemi-
circle over the portraits of the bride and groom. At the
head of the same were the dates 1827 and 187 7, enclosing a
sheaf of golden wheat heads and ornamented with frosted
fern leaves. A window was fitted up in memory of a lately
.

GARDNER BAKER, 397

deceased daughter, Mrs. Mary B. Dean, of Dubuque, Iowa.
Her name appeared in silver letters on the cornice, while on
the lace curtains was her picture, surrounded by ferns and
autumn leaves, and an illustrated text, ‘He giveth his beloved
sleep.’ The side walls were decorated with suitable mottoes,
in large gilt letters, such as: ‘Shall auld acquaintance be for-
got? &e.; ‘Together let us sweetly live, &c, The room was
brilliantly lighted by rows of wax candles in small gilt can-
dle-sticks placed on the cornices and producing a unique
effect. The whole house was prettily trimmed with ever-
greens and interspersed ripe wheat-heads, while appropriate
mottoes and exquisite bouquets caught the eye at every turn.
The conservatory especially was gay with luxuriant plants,
fragrant flowers, trailing vines and Chinese lanterns, in the
midst of which warbled a sweet-voiced canary.

‘Many golden tokens of love and regard were showered
upon the happy couple. Some of these were arranged on a
table in a side-room. The most conspicuous were a group
of ten gold eagles, the gift of Prof. and Mrs. Steele ; a hand-
some gold-headed cane, from a grandson, Charles B. Dean,
of Dubuque; an elegant gold-lined nut dish, from friends in
Dubuque ; a halved walnnt shell, containing a half-eagle and
labeled ‘a nut to crack,’ from Rev. A.S. Smalley, of Malone;
a gold pen, from Rev. J. W. Armstrong, of Fredonia; a
houqnet of everlasting flowers, gathered on Rev. Mr. Baker’s
birth-place, in Minden, Montgomery County ; a set of gold-
lined spoons, napkin-rings, a double-eagle, from Mr. Wiggins,
of this city, and many other gifts of coin, bank bills, pic-
tures, &c.—precious evidences of kindly remembrances.

“ Among so many remembrances, the visitors were not
forgotten. An elegant entertainment had been provided by
Mr. and Mrs. G. H. Tallett, the son-in-law and daughter
with whom the venerable couple reside. We can testify
from personal participation in the hearty good-cheer of the
supper-room, that this was by the guests, one of the best ap-
preciated of all the marriage gifts.

“Rev. Mr. Baker came into this section of the state fifty-
four yearsago. He was then appointed to preach on what was
known as the Indian River Cireuit. This extended from
Denmark, in Lewis County, to within six miles of Ogdens-,
burg. It embraced the whole or parts of the towns of Den-
mark, Champion, Wilna, Antwerp, Alexandria, Hammond,
Rossie and Morristown. To get around this cireuit once a
898 NORTHERN N.Y. CONFERENCE MEMORIAL.

month required 300 miles travel. There was not at that
time a Methodist church edifice in this entire territory. The
‘circuit rider’ preached every day in log school houses, slab
shanties, or barns, wherever an audience could be gathered.
Much of this country was then new and the people few.
Now, it is covered with thriving villages and beautiful
churches, with comfortable parsonages, whose occupants lit-
tle think of the sacrifices and suffering of those who in hard-
ships and toil sowed the seed whose abundant harvest they
are reaping.

“During the half century and over of Father Baker’s pub-
lie life, he has enjoyed the esteem and confidence of his
brethren, both in the ministry and the laity, to a remarka-
ble degree. He has held the office of presiding elder for
thirty-one years. Twice, on account of the absence of the
bishop, he has been appointed president of the Black River
Conference—once presiding during the entire session. Dur-
ing a quadrennium, (1860-64), he served as a member of
the New York Book Committee of the Methodist Episcopal
Church. By the General Conference of 1860, he was ap-
pointed fraternal delegate to the General Conference of the
Methodist Episcopal Church in Canada. At the late Gen-
eral Conference at Baltimore, he was the oldest delegate
present, and was the recipient of many marked attentions,
being honored with a seat upon the platform with the
bishops, during the entire session. ;

“Mrs. Baker was the daughter of Captain Enos Scott, of
Perch River, New York, who died the past year, having at-
tained the ripe age of nearly 101 years. She has endured
the hardships and toils of an itinerant’s life with Christian
) on patience, and is justly beloved by a wide circle of

riends.

“We cannot better close this brief sketch than by a quota-
tion from a letter of Doctor Armstrong’s, a clergyman so
well remembered in this region, which we are kindly per-
mitted to copy :

“FREDONIA, January 8th, 1877.
My Very Dear and Highly Esteemed Friends:

Your golden wedding is a pleasant stimulus to the recollection of
the old scenes and associations. It illuminates the past with a fresh
and golden light, and re-animates it with its old chivalric spirit. _

As I look down the glowing years, I see again the old exhibition of
zeal for the glory of God in the salvation of

1 i men; I see again the pri-
vations, the self-denial and the labors of the faithful of those by-gone
years; my cheeks tingle with shame again as I witness the inauite and
GARDNER BAKER. 399

mortifications which they had to endure, and my heart leaps again as
J hear the shouts of victory go up from so many well fought fields.
The vision hallows afresh the memory and_the ministry of the last
semi-centennial of our church in Northern New York. It is purify-
ing, chastening and encouraging. What blows were given for truth
and right with the weapons which are mighty through God! What
mountains were removed! What strongholds were taken by these in-
vincible warriors! What heroes they were, what mighty men of
valor! The shouts of victory, the hallelujahs arise all along the line
of the half century !

-\s the vision passes, amongst the foremost of the ‘laurel-crowned
heroes’ may be recognized my dear friend and brother, Gardner
Baker. How true and firm his step! How unconquerable his faith
in God! How tender and loving his heart! How safe his leadership !

Allow me to congratulate you, my brother, on the advent of this
day. Ishake you by the hand. I thank God for bringing you safely
to it. I wish you his richest blessings.

“The Cae event of the reception was the speech of
Bishop Jesse T. Peck, who honored the occasion by his
presence, and by his genial presence and warm sympathy
added to the enjoyment of all. We are, fortunately, able
to give the bishop’s most appropriate and excellent remarks
nearly in full :

“* Respected sister and brother: We have assembled to
congratulate you upon the fiftieth anniversary of your wed-
ding. You are surrounded by friends, who share your joy.
The years have been long, but laden with blessings. Your
memories are now quick with the facts of young manhood
and womanhood. You remember the joys and hopes of
that memorable day, the precious friends, young ‘and old,
who stood around you—delightful memories they are. No
prophet then unrolled the future. No one could say for how
long that joy would be. You did not dare to think it would
be fifty years. You wished it might; but of the trials and
delights, the sorrows and joys, the labor and rewards, you
could say nothing. The future was veiled, only there was
rich promise of happiness in connubial life, and you did
well that you did not doubt. Now you know what then
you could only conjecture. Now you realize what then you
could only hope. The fifty years have come and gone!
And such years! How sweet has been the growing life of
holy love! How tender and strong has been the hand
which has borne you through your cares and trials! How
rich the grace which has ‘kept your minds and hearts in the
knowledge and love of God? To what vocation of high
and sacred trust have you been called! To what rank of
honor, dignity and toil have you been raised! It is truly
wonderful. ‘These have been most eventful years. No
400 NORTHERN N. Y. CONFERENCE MEMORIAL.

such other years in the history of this continent, at least.
Steam, the electric telegraph, the grand march of liberty,
the fall of slavery and the temporal power of Rome, the or-
ganizations for Christian missions, the spread of the Bible
and the support of Christian education, the unparalleled

rowth of the church for which you have toiled. You
Rave seen this all during your wonderful life of connubial
happiness. And to-night you are not alone. Those who
are flesh of your flesh, bone of your bone, are here, dear
madam, as your bridesmaids. Then their noble husbands
and the precious grandchildren, dear brother, stand by your
side. The joy and beauty standing with you on the 10th
of January, 1827, were nothing to these. What would you
have said if you could have caught a glimpse of your at-
tendants fifty years from then? They are here a part of
yourselves, to share and swell your joy. And this grand
company of living friends! With what thrills of joy do
they hail this golden day! They love you. And they are
not alone; they are only representatives of a great multi-
tude; for surely, more derciad friends no man and woman
ever had than you. Hundreds, many hundreds, who cannot
be here, send their love and mingle in these glad congratu-
lations. Many of them are your spiritual children; for you
have been faithful and blessed in this grand itinerancy, and
you have taught by a noble example our younger ministers
(and their wives) to redeem their vows, ‘not to mind our
rules but to keep them.’ ,

“¢T thank God that I am here to-night to acknowledge,
though I can never pay, the debt I owe you for kindness iti
my young manhood, and in later years. With all my heart
I thank you.

“¢ Weddings are joyous, and they ought to be. Some-
times, however, they are sinfully trifling. This must not
be so. Our hearts are filled with happiness, and not with
mirth. Thoughts too solemn and grand, of a wonderous
past and a glorious future, and responsibilities yet to be

met, press veo us; God, the guide of those fifty years, is
‘ here. The honor and dignity of the holy ministry crowd
this room, and the light of a life of soul-saving and of an
eternity of joy where the pastor and the saved shall meet,
is pressing upon us.

‘“¢ But this must not be done in prose. The exercise itself
isa grand poem. We pass to-night into a region of poetry.
GARDNER BAKER, 401

iu plain prose this would be nonsense. We leave behind
for this once the realm of facts, where we must take things
as we find them, and move in the creations of poetry, where
we have things as we want them. So we are all poets to-
night.

“No man who was not born a poet, and _has no reputation
to lose, can afford to extemporize verses. In my first child-
hood I made some verses, ‘When I became a man I put
away childish things.’ I suppose it is about time for me to
begin again. Listen : ,

Amid the throes of life and death,
We wait one pure, celestial breath,

One birth, of God, to perish never—
Hail, holy love! thou livest ever!

One blessed night in °27,

With light aflame direct from Heaven,
She kindled hearts with joy so strong,

A wedding day fifty years long!

To-night she breathes ‘ married again ;’
We answer back the glad amen;

They celebrate the holy bliss
With fond embrace and charming kiss.

A wedding, Gold—no tin, nor tears—
The gifts are gold—rich souvenirs—

Golden in love, husband and wife—
Golden in years—a long, long life!’”’

“The gestures of the happy bride and groom corres-
ponded with the utterances of these impromptu verses.
Hearty congratulation followed. Then extracts from the
most interesting letters were read by Rev. Mr. Kinney.
Finally with songs, speeches from several of the guests,
merry conversation, and a fervent closing prayer by Bishop
Peck, this delightful golden wedding came to an end all
too soon.”

In the ensuing summer, he repaired to the Thousand
Island Park, his favorite summer resort for recreation and
mental and religious enjoyment, resulting from the annual
meetings held at that beautiful spot, and remained till Sep-
tember, when he suddenly exchanged Eden’s garden on

26
402 NORTHERN N.Y. CONFERENCE MEMORIAL,

earth, for the brighter Eden above. But we will give the
account as published in a city paper at Watertown :

FATHER BAKER CALLED HOME.

 

Rev. Gardner Baker of this City Found Dead at the
Thousand Island Park, Sunday Morning.

“We have not received a more painful announcement in
a long time, than the one that reached us yesterday, stating
that Father Baker was dead. Knowing that he had ap-
parently been robust, and in excellent Teall during the
past summer, we could scarcely realize that he had an-
swered his Master’s summons and had gone hence. The de-
tails of this melancholy event are as follows:

“He had been spending the summer at his cottage at the
Thousand Island Park, surrounded by many very intimate
friends. Sunday morning he arose about five o’clock as
usual, Shortly afterward, he went to an adjoining out-
house, and not returning, his family became anxious about
him and went to search for him. They found him at the
place mentioned, with his clothing upon him exactly as it
was when he went out. His head was resting upon his hand.
Life was entirely extinct. This sad event cast a gloom over
the entire assemblage at the park. It was the first death
that had ever occurred on the grounds.

“Rev. Mr. Baker came into this section of the state 54

ears ago. He was then appointed to preach on what was
known as the Indian River Circuit. This extended from
Denmark, in Lewis County, to within six miles of Ogdens-
burg. It embraced the whole or parts of the towns of
Denmark, Champion, Wilna, Antwerp, Alexandria, Ham-
mond, Rossie and Morristown. To get around this circuit
once a month required 300 miles travel. There was not at
that time a Methodist church edifice in this entire territory.
The ‘circuit rider’ preached every day in log school houses,
slab shanties, or barns, or wherever an audience could be
gathered. Much of this country was then new, and the
people few. Now it is covered with thriving villages and
beautiful churches, with comfortable parsonages, whose
occupants little think of the sacrifices and sufferings of those
who in hardships and toil sowed the seed whose abundant
harvest they are reaping.
GARDNER PAKER, 403

* During the half century and over of Father Baker’s
public life, he has enjoyed the esteem and confidence of his
brethren, both in the ministry and laity, to a’remarkable de-
gree. He has held the office of presiding elder for 31
years., Twice, on account of the absence of the bishop, he
has been appointed president of the Black River Conference ;
once presiding during the entire session. During a quad-
rennium, (1860—1864), he served as a member of he New
York Book Committee of the Methodist Episcopal Church.
By the General Conference of 1860, he was appointed fra-
ternal delegate to the General Conference of the Methodist
Episcopal Church in Canada. At the late General Confer-
ence at Baltimore, he was the oldest delegate present, and
was the recipient of many marked attentions, being honored
with a seat upon the platform with the bishops during the
entire session.

“Mrs. Baker was the daughter of Capt. Enos Scott, of
Perch River, New York, who died the past year, having
attained the ripe age of nearly 101 years. She has endure
the hardships and toils of an itinerant’s life with Christian
zeal and patience, and is justly beloved ly a wide circle of
friends.

“ Father Baker’s remains arrived in this city at 11 o’clock
to-day, and were conveyed to his late residence on Coffeen
street. His funeral services will be held at the Arsenal
street Methodist Episcopal Church on Wednesday, at eleven
o’elock A. M. Rev. Chancellor E. O. Haven will deliver
the memorial address.

“The ladies at the park, friends of the late Gardner
Baker, sent this morning a beautiful tribute of their love and
respect. The design is a cross of delicate ferns and cae
mosses, in which were placed sweetly fragrant waterlilies,
just gathered from the placid waters of the river. His mem-
ory will live as green as the oss of that beautiful cross.”

We will close this chapter by simply inserting the Memoir
prepared for the succeeding conference after his death,
written by his very intimate friend, Rev. I.8. Bingham, D.D. :

Rev. Gardner Baker.

“ Gardner Baker was born in the town of Minden, Mont-
gomery County, N. Y., Sept. 11th, 1802, and died Aug. 12th,
1877, wanting only thirty days of seventy-five years of life
404. NORTHERN N.Y. CONFERENCE MEMORIAL.

on earth. His home had been for the last sixteen years in
the city of Watertown, but his death occurred on Wells’
Island, ‘ Thousand Island Park,’ where, with a part of his
family, he was spending a few weeks for recreation and
health. ‘

“ At the age of 16 years, he removed from his birth-place
with his mother, to Trenton, Oneida County, N. Y., where
in 1820—then eighteen years of age—he was converted, and
at once united with the M. E. Church. This, to him, was
the great event of his life. The principles of the religion of
the Lord Jesus Christ took full possession of his heart and
mind, and gave direction to all his thoughts. Being well as-
sured that he was called to preach the gospel he had now so
heartily embraced, he commenced a course of study prepar-
atory to his life-work.

“Tn the autumn of 1823, Dan Barnes, presiding elder
of Black River District—then Genesee Conference—found
the young man in Lowville Academy, and urged him to go
at. once into the work of the ministry as an itinerant, and
complete his studies among the practical realities of an itin-
erant life. Between an intense love of study and a most
earnest desire to work for God and win souls, a sharp con-
flict now arose, which, however, was soon settled by leaving
the academy, and going at once to his first appointment as
junior preacher on Indian River Circuit, under appointment
of thé presiding elder. In the autumn of 1824—having
‘traveled’ nearly one year as an exhorter—he received his
first license to preach from the district conference, and was
appointed to St. Lawrence Circuit.

“We now find him fairly started in his life work, and he
enters it with an earnest devotion, a completeness of conse-
cration that carried him through a long life with undeviating
constancy. a

“From his first appointment on Indian River Cireuit, in
September, 1823, to his last on Carthage station, closing
in May, 1871, a period of nearly 48 years, he was in con-
tinuous, effective, regular service in the conference, except-
ing only four months in the summer of 1869.

“Of these years, thirty-one were given to districts, seven-
teen to circuits and stations, and the last six to rest as a
Supenane after nearly half a century of unremitting
toil.

“No member of the Black River Conference ever enjoyed
GARDNER BAKER. 405

more fully the confidence of his brethren, or shared more
largely in the trusts and honors they had to bestow than
Brother Baker. _ He held the office of trustee of conference
funds from the day the conference was chartered in 1841,
until the day of his death without any interruption, and for
much of the time was president of the board. He was sey-
eral times elected the secretary of the conference. At the ses-
sion of the Black River Conference in 1872, at Canton, N.Y.,
Bishop Scott having failed on account of severe illness to
attend, Brother Baker was elected president of the confer-
ence, and he filled the office of a bishop with great accept- °
ability. He also represented the missionary district on the
general committee during one quadrennium, and also the dis-
trict, then constituted of the Black River, Troy and Vermont
Conferences, on the general book committee.

“He was seven times chosen delegate to the General Con-
ference. He represented his brethren in the General Con-
ference held at Baltimore in 1840, in New York 1844, in
Boston 1852,.in Indianapolis 1856, in Buffalo 1860, in Phil-
adelphia 1864, and in Baltimore in 1876. At the last Gen-
eral Conference it was found that only two of its members
were members of the General Conference of 1840. These -
were Gardner Baker and Aaron Wood, and by special reso-
lution these honored brethern were invited to a seat on the
platform during the session.

“Asa preacher, Brother Baker delivered his thoughts in
a style at once chaste and perspicuous, free of all ambiguous
words or phrases, never dogmatical or controversial, essaying
only to reach the hearts of his hearers by the shortest route,
which he seldom failed to do. He used but one weapon in
the pulpit, ‘the sword of the spirit.’ This he used skillfully,
never wreathing it with flowers, but touching his hearers
with its smooth but keenest edge, aud however much he
might have lamented his want of ‘scholarly attainments,’ his
hearers seldom discovered the want. IIis devotion to the
church to which he gave his long life was marked. He was
always jealous of her honor and the purity of her member-
ship, and a strong but conscientious conservator of her pecu-
liar economy. He never seemed to forget his promise made
fifty years ago, to ‘keep’ rather than to ‘mend the rules.’
An experience of thirty-one years in district work made him
familiar with the polity of Methodism, and gave him intimate
acquaintance with the mutual relations and dependences of
406 NORTHERN N. VV. CONFERENCE MEMORIAL.

pastors and people. His counsels, when sought, as they often
were, upon questions arising in church affairs or in ‘the ad-
ministration of the discipline, were given with such thought-
ful prudence and wisdom as to cominand the confidence of
all parties concerned and bring out the most happy results.

“ Brother Baker’s Christian character was one of beautiful
symmetry. Thé elements of a religious life were blended
in exact proportions, making a complete and harmonious
unity.

“ Death came to him suddenly, ‘asa thief in the night,
but, doubtless, he was found watching.

“Such a conversion as his, followed by such a life, leaves
no uncertainty that he has entered into rest. Under the
great provisions of the gospel, a home in heaven is as much
the result, as it is the reward of such a life.

“On the 10th of January, 1827, Brother Baker was mar-
ried to Miss Esther Scott, with whom he lived most happily
for more than half a century.

“The widow still lives, and is waiting with patient faith,
for the call of the Master to a re-union on the other side.

I. 8. Binenam.”

CHAPTER LVI.
REV. BURROUGHS HOLMES.

“Rev. Burrovens Hotmes was born in Poughkeepsie,
New York, March 20th, 1801, and died jn Mexico, New
York, January 9th, 1878, aged 76 years. .

“He removed with his father from the place of his birth,
to Marcellus, Onondaga County, New York, in June, 1816.
He writes, in a brief sketch of his life, from which the facts
of his obituary are gleaned, that his parents were among
the earliest Methodists in Orange County, New York, and
that his father was licensed to preach before his marriage,
and was, to the time of his death, a local preacher in the
Methodist Episcopal Church. ‘So,’ he says, ‘I was, of
course, rocked in the cradle of Methédism, and had the ad-
vantages of a religions education. From a very early period
BURROUGHS HOLMES. 407

in life, I was the subject of serious impressions. When not
more than four or five years of age, id at times, feared to
close my eyes in sleep, lest I should die, and awake in eter-
nity unprepared to meet the Judge. Often, then, did I
seek a retired place, and pray that God would pardon my
sins and give me a new heart.’ The year next after remov-
ing to Marcellus, he was converted at a camp meeting which
was held four days in the town of Owasco, about two miles
south of Auburn. A few weeks after this, he joined the
Methodist Episcopal Church. In December, 1820, he mar-
ried Miss Phoebe North, of Marcellus, who, feeble with age
and many infirmities, survives her husband. He writes of
these early years as follows: ‘JI was occasionally urged to
take a license to preach, but my answer usually was that I
could do all the preaching I was capable of, without a li-
cense.’ In 1832, he was licensed to preach. In 1834, he
was employed by Rev. Gardner Baker presiding elder, to
labor on Lysander Circuit. In 1835, he joined the Oneida
Conference, and was appointed to Rome, to which place he
was re-appointed in 1836. In 1837-8, he was stationed in
Camden. In 1839, he was appointed to Mexico, to which
place he was returned in 1840. In 1841, while his family
continued to reside in Mexico, he served the Palermo
charge. In 1842, he was 2 appointed to Mexico, and it
was during this year that the revival so memorable in the
history of that village occurred. In 1843, he was appointed:
to Pulaski. In 1844, he was made presiding elder of Syra-
cuse District, which office he held for three years; and in
1847, he was appointed to the same office in the Oswego
District. Here he continyed for four years. In 1851, he was
made an agent to Falley Seminary, and the same year he
was elected delegate to the General Conference, which met
in 1852, in Boston, Massachusetts. In 1852, he was ap-
ointed to Jordan ; in 18538, to Rome; in 1854-56, to Rome
District ; in 1857-60, to Watertown District, when he closed
the work of an active ininister. In 1860, he came to Mex-
ico to spend the residue of his days. No man in that vil-
lage was more highly esteemed than was Mr. Holmes. His
straightforwardness, his integrity and probity, his Christian
character and unabated interest in all efforts for the church
of the Lord Jesus, his intense patriotism, his broad love for

all, endeared him to every one who knew him.
“ He died well. The last few weeks of his life were weeks

4
40S NORTHERN N.Y. CONFERENCE AIEMORIAL.

' of great suffering. Yet the grace of God enabled him to
endure all with great patience and resignation. His closing
days were days of great spiritual triumph. He found in
Christ Jesus both full salvation and dying grace.
W. F. Hemenway.”

Brother Holmes was the author’s presiding elder while
the latter was stationed in Camden, Oneida County, New
York. Aside from the above very excellent Memoir, pre-
pared by the esteemed minister whose name is subscribed
at-the bottom, we are prepared to adopt it as a record of
our personal recollections of the man. It perhaps should
be added that in 1861 he asked for a location, which was
granted by the conference, and he sustained this rela-
tion to the close of life. He was much beloved by all the
brethren of the conference, and their only regret was that
he thought it necessary to sever his connection with the con-
ference. But as the foregoing Memoir states, “He died
well !”

CHAPTER LVIITI.
REV. DANIEL O. EDGERTON.

Tue author had not the privilege of a personal acquain-
tance with the subject of this short sketch. True, he had
heard of him by both verbal and written reports, and all
that he learned in regard to the character, labors and success
of this young minister of Christ had produced a most favor-
able impression on the author’s mind. In correspondence
with Rev. B. 8. Wright, one of our most highly esteemed
ministers, we received from the latter the following com-
munication, which is so full and concise, and besides having
the advantage of having been written by one who under-
stood him as perfectly, perhaps, as finite man can understand
DANIEL O. E-DGERTON. 404

his fellow man, we prefer to transfer it to our pages instead
of our own thoughts and reflections:

“ Rev. Daniel O. Edgerton was the son of Jedediah and
Julia A, Edgerton, and was born July 2d, 1850, in Ava,
Oneida County, New York.

‘When but a little boy he was the subject of very deep
religious impressions, and often remarked to his mother,
that he expected to be a preacher of the gospel. In the
month of September, 1868, after a severe struggle in prayer,
when alone in his father’s barn, he found the salvation
which he had so long desired, and with a heart boundin;
with gladness, he hastened to tell his friends what the ton
had done for him.

“Soon after this he united with the Methodist Episcopal
Church. His conversion was remarkably clear; and from
that period he endeavored faithfully to discharge his duties
as a Christian. Very soon, however, he saw that it was his
privilege to be ‘sanctified wholly’ and his earnest plead-
ings for a ‘clean heart’ were finally answered on the 17th
day of June, 1870, when he obtained the blessing of ‘ per-
fect love.’ This he evidently retained until he passed to
the joys of heaven. In the exercise of his gifts in prayer
and social meetings, it soon. became evident to others that
he possessed talents of a high order, and that God had work
for him to do in the holy ministry. In 1870, he received
license to preach asa local preacher. Great success attended
his first efforts, and in February, 1871, he was employed by
Rev. B. 8S. Wright, presiding elder of Rome District, to fill
the vacancy occasioned by the death of Rev. William Jerome,
at Rome, Court. street.

“ At the ensuing session of the Central New York Con-
ference, which was held at Rome, he was admitted on trial,
and was appointed by Bishop Ames, to Rome,.Court street,
and in 1872, he was re-appointed to the same charge.
There his pastorate was one of marked success, and so strong
was his hold upon the affections of his church and congrega-
tion, that his re-appointment for another year was greatly
desired, but was only prevented by the disciplinary rule of
limitation. .

“By the re-adjustment of conference boundaries at the
General Conference of 1872, he fell into the Northren
New York Conference, and at its first session held in Utica,
410 NORTHERN NV. CONIFERENCE AIEALORLAL.

he was admitted into full connection, and was ordained
deacon by Bishop Peck, from whom he received his appoint-
ment ‘to Jordanville. In this year, May 29th, le was
married to Miss Dollie Nisbet, daughter of Rev. Sammel
Nisbet, of Lee, New York.

“This union was indeed a happy one, until dissolved by
death.

“In 1874, he was re-appointed to Jordanville. In _ this
year, he was prostrated by disease, which, in the judgiment
of his physicians, was caused by severe mental exertion, and
which finally terminated in partial paralysis. Consequently,
he was obliged to relinquish his charge, an event which was
greatly regretted by his church and congregation, among
whom his labors had heen greatly blessed in the salvation
of many precious souls,

“ At the conference in 1875, he was granted a supernum-
erary relation, which was continued in 1876. In 1877, he was
returned superapnuated, and also in 1878. The trial to him,
being thus early laid aside from his public ministry, was one
of exceeding severity, and can be fully realized only by those
who have a likes experience. He was a young man of bril-
liant attainments, and had his physical strength been equal
to the powers of lis mind, and his zeal for the cause of
Christ, he would have become a mighty power in the church
and world for years to come.

“As a Christian, his character was particularly marked by
sincere devotion, unaffected humility and meekness. With
him there was no affectation. None would suppose from
his perfectly unassuming manner that he was at all conscious
of the fact that his mind was one of uncommon brilliancy.
As a preacher, his pulpit ability was far above mediocrity,
and probably unsurpassed by any of his age.

“The sermon preached by him at Phelps’ Grove camp-
meeting, when he was but little more than twenty years old,
was one of great ability and of astonishing power. When but
afew hours before the time for the public service at the
stand, he was informed by his presiding elder that he would
be expected to preach on that occasion, for a few moments
a tremor passed over him, and he seemed almost like shrink-
ing from the great responsibility. A few words of cheer
and encouragement were spoken to him, and when the hour
for service arrived, he was found at the post of duty, with
« heavenly serenity upon his countenance, indicative of the
DANIEL O. EDGERTON. 411

pees over his fears, through a sweet and holy communion
with God. After the preliminary services were concluded,
in an unassuming and yet perfectly self-possessed manner,
he announced his text, and then in a masterly style pro-
ceeded to lay open his subject to the vast congregation,
whose attention was at once fastened upon the youthful am-
bassador for Christ. For a little time the immense throng
seemed as if gazing in astonishment as they listened to the
clear, burning truths of the gospel of Christ. As the brother
proceeded the interest increased, and floods of tears were
presently seen flowing from eyes unused to weep. From the
commencement of the sermon the grade was ascending, and
when the speaker had reached a certain elevation, it would
seem that he could not possibly go higher, but still onward
and upward he soared, flight after flight, until he seemed to
be gazing upon the apleddurs of heaven, and the glories of
that Saviour whom he had been presenting as ‘ able also to
save them to the uttermost that came unto God by him.’
“The effect upon the people was wonderful! At the con-
clusion of the sermon, an excellent brother who had been
previously requested to follow the sermon with an exhorta-
tion, arose to speak, but for some time utterance failed, and
only the eloquence of tears told of the mighty emotions that
were stirring in the human heart.
“QO, how the waves of glory seemed toroll over the vast as-
- sembly; and when the opportunity was given for seekers of
salvation to come to the altar for prayer, penitents not a few
bowed with God’s people at the mercy seat, and the shout of
victory was heard in the camp of Israel. Hundreds who
were present will never forget that scene, and eternity only
can fully reveal the glorious results of that sermon. :
“During most of the time from the period of his first
prostration by disease, he suffered greatly, yet he endured
all with remarkable Christian patience. Sometimes he in-
dulged the hope that he would ane be able to preach
‘Christ and him crucified,’ yet all his endeavors to regain
his wasted energies were unavailing, while the skill of some
of the most eminent physicians was baffled. Though cher-
ishing a desire to live—if it were God’s will—still it was
evident that his thoughts were dwelling much'upon heaven
and eternity. ;
“ Several weeks before his death, he gave his last testi-
mony in class-meeting as follows: ‘I stand on the platform
412 NORTHERN N.Y. CONFERENCE MEMORIAL.

waiting for the heavenly train, satchel in one hand and
ticket in the other. I know it will take me through, for it
is stamped with the blood of Jesus.’

“Just before he was stricken with paralysis, he said to his
sorrowing wife: ‘I know I am not going to live ; heaven
seems so much brighter and more real than ever before ; and
the plan of salvation is so clear. It is like starting on a jour-
ney. You see the city in the distance, then nearer until it
is in full view. So itis with heaven, grand and glorious !
Many things more I would like to say, but I am so weak.
Do not weep for me when I am gone, but sing the
doxology.’

“Several ministerial brethren visited and prayed with
him, and though at times it was difficult for him to articu-
late, yet he would summon all his strength and respond with
a full, hearty Amen. The last scriptures which he expressed
a desire to hear read were the 21st and 22d chapters of
Revelations. At the reading of the 18th verse of the 21st
chapter, he buried his face in his pillow and wept for joy.
During the last week of his life, prayer was turned into
praise. Every day he requested his wife to sing.

“His work was done, and though patient, yet he longed
to go. His last words were: ‘ Angels! angels! sing.’ Thus
with intellect clear as noon-day, Te passed triumphantly to
his heavenly home, on the 22d day of June, 1878.

“His funeral was attended by a vast concourse of people
at the M. E. Church in Ava, on which occasion a sermon was
preached by Rev. B.S. Wright, of Rome, founded on St.
Jobn xiv, 38, in compliance with a desire of the deceased, ex-
pressed a short time before his death. Rev. A. Flint, of
Ava, assisted in the services. ;

“ God’s ways are indeed mysterious to us. ‘ He buries
his workmen, but carries on his work.’ ”

CHAPTER LIX.
REV. JOHN W. JONES.

Tis very excellent man and minister, being of Welsh
birth, and retaining some of the peculiarities of the land of
his nativity, was not as extensively known in all parts of the -
JOHN W. JONES. +13

conference as would have been desirable. His labors among
us were more or less directed for the benefit of the Welsh
people, who are more largely found in Oneida County in
this state. As a people, they are intelligent, honest and in-
dustrious, and when under the influence of divine grace,
pious and devoted. The Methodist Episcopal Church has
always taken a deep interest in the spiritual and moral well-
being of these adopted citizens, and in return the latter have
proved themselves to be worthy of the confidence and es
teem of their native American brethren, and have even fur-
nished from their number several well-known and influential
ministers, among whom may be mentioned our well-beloved
fellow laborer, Rev. Erasmus W. Jones, a brother of the
subject of this sketch, the former of whom has been in the
foremost ranks of those who have been doing battle for the
right, both in morals and religion for many years. Brother
Jones, the subject of our sketch, was a man of a very peace-
able and retiring disposition, never putting himself forward
or obtruding himself upon the public view, so that he did not
form as extensive an acquaintance, even among his ministerial
brethern, as otherwise might have been secured. Moreover,
his term of effective service in the conference was compar-
atively short.

That he was fully successful in his work while effective,
none can doubt who knew the man—a sweet spirited, deeply
devoted servant of the Lord Jesus Christ. In the absence
of other data, we avail ourselves as usual, of the facts
afforded us by his Memoir in the conference minutes of
1879, as prepared by our highly respected and ,very able .
brother, Rev. L. D. White, whose article we know we may
freely transfer to our pages without fear of being charged
with plagiarism. And here let me say our conference min-
utes, as published year by year, are invaluable sources of
information, and should have a much wider circulation than
they do.

But to proceed with the Memoir :
414. NORTHERN N.Y. CONFERENCE MEMORIAL.

Rev. John W. Jones.

“Rev. John W. Jones, of the Northern New York Confer-
ence, died at Chicago, Ill, August 31, 1878, in his 82d year.

“Brother Jones was born at ‘ Cfu-y-Gryddun,’ in the par-
ish of Slanddrinwlrn, Carnarvonshire, North Wales, in the
year 1796.

“He was the eldest of nine children, only two of whom
survive him—wWilliam, in Wales, and Rev. Erasmus W.
Jones, of Northern New York Conference. His ae
were among the first fruits of early Methodism in Wales,
and John gave his heart to God when quite young. When
about eighteen years of age he went to Manchester, Eng-
land, where he married. Some years later he returned, and
settled in Carnarvon. Here he remained in business until
the year 1831, when he came to America. In New York
city, where he settled, through his instrumentality, assisted
by the late Samuel Watkins, David Roberts and a few oth-
ers, a small Welsh Methodist Episcopal Society was organ-
ized, holding its services in the old Forsyth Street Metho-
dist Episcopal Church. It was in this little church, in 1832,
that Brother Jones began to preach. In 1834, he moved to
Trenton, New York, and engaged in business. Up to this
time his preaching had been in Welsh, but now he was led
by the advice of -his brethren to begin preaching in Eng-
lish. Such was his acceptability as a local preacher, and
such were his convictions in regard to giving himself wholly
to the ministry, that he closed up his business and removed
to Cazenovia to prepare himself more fully for the English
work. Here he remained until 1836, when he was ad-
mitted into the Black River Conference on trial.

“During his connection with the conference in the effec-
tive ranks, he served the following charges, viz: Steuben,
Canisteo, Williamstown, Welsh Settlement, Welsh Mission,
Newport, Boonville, Oriskany and Trenton.

“For more than twenty-five years last past, Brother Jones
was unable to do effective service on account of physical
disability, but his zeal and devotion to the Church of Christ,
and especially in the social means of grace, never abated.
He was a real: friend and help to the pastor and the church,
wherever he resided. He buried the wife of his youth, in
Trenton, in 1864. He afterwards married again, and was
called to part with his last wife while residing in Utica, in

,
JOHN IV. JONES. 415

the summer of 1876. These were both noble women, and
they contributed largely both to the happiness and useful-
ness of our departed brother. A little more than a year
ago, his adopted daughter, Mrs. Dann, (whose faithfulness
could not be excelled by an own child), removed to Chi-
cago. Not thinking it wise to go so far west to remain,
Brother Jones went to reside with a niece at Norwich.

“In July last he went to Chicago on a visit, and it is
feared that the long journey, and the extreme heat which
followed, shortened his life. His sickness was brief. His
mind was calm and peaceful. If he was to die in this sick-
ness, he said to his daughter, he was glad to be with her
and have her care. He was all ready, having arranged his
affairs, both temporal and spiritual.

“Mr. and Mrs. Dann brought his mortal remains back to
Trenton, for burial beside his two wives. His funeral was
attended by many of his old neighbors and several of his
ministerial brethren. A sermon was preached by the writer,
and we buried our brother with mournful joy and hope be-
side the family monument he had erected just before goin
West, thinking he could just as well attend to this himself,
and save others the trouble of doing it when he was gone.
He lived for both worlds and ‘shall never die.’

“Asa preacher, Brother Jones possessed nore than ordi-
nary strength. He was clear, methodical, scriptural and
earnest. e was sound in doctrine and practical in its ap-

lication. He knew how to handle the Word of God skill-
fully and effectively.

“ As a Christian man, he excelled. There was true nobility
about him. THe was faithful in all his relations among
men. He was unobtrusive in his deportment, but he never
assented to error nor excused sin through fear to confess
his Master, or defend the truth. As a man and-a Christian,
he commanded respect wherever he was known. There
was no other subject so welcome to his heart as the subject
of religion. As his pastor for some time in Utica, the
writer found his society and influence refreshing and com-
forting. His presence was always welcomed by the church,
either in the social cl or in the public congregation.
It seems a pity to spare such a man when there are so many
who would improve society by leaving it. But God has taken
him. A good man has fallen. ‘He rests from his labors.’
‘How blest the righteous when he dies.’ L. D. Wurrn.”
416 VORTHERN N.Y. CONFERENCE JMI-MORIAL..

CHAPTER LX.
FRANCIS ASBURY O’FARREL.

Tus devoted servant of God and his chureh, was born in
the town of Pompey, Onondaga County, N. Y., July 24th,
1806. His father’s name was William, and he, with the
mother, had been a member of the Methodist Episcopal
Church for very many years, the father filling the office of
chorister, class leader, steward, &c., and bearing largely the
burdens and responsibilities of the church, and his house
was ever the home of the itinerant. He remained a member
of the church for fifty-seven years. His mother was an
equally devoted woman. When a girl she lived in the
family of Rev. Freeborn Garretson, of precious memory.
During those years, the now sainted bishop, Francis Asbury,
ever found a welcome home in that hospitable mansion.
Such was Mrs. O’Farrell’s respect and reverence for the
worthy bishop, that after she had brought forth her first-
born son, she called his name’ Francis Asbury, and when
the latter was eight days old had him baptized, and at
the same time consecrated him to the ministry. But
the mother had a long and patient waiting before her hopes
were realized, while during this waiting many prayers were
offered to God that he would bring it to pass‘in his own
good time.

When Francis was about ten years old, his father moved
to Spafford Hollow, at that time almost an unbroken wilder-
ness. Here he was almost entirely deprived of school
privileges, and when he was about fifteen years of age.
thinking that his father was too much burdened with the
care of so large a family, he resolved, with his father’s per-
mnission, to goand learn the trade of cabinet-maker. While
learning his trade he enjoyed the privilege of attending a
singing school, and acquiring a knowledge of the rudiments
 

REV. F.A.O'FARRELL.
FRANCIS 1A. OFARRELL. 417

of music. During this term at singing school, he made such
proficiency in the science and art of music, that the next
winter he began to teach a singing school. And here allow
me to add in passing, that by nature Brother O’Farrell was
all music, having a splendid voice, a well-trained ear, and
being an enthusiast in his devotion to the science. But more
of this hereafter. Before this period young Francis had
very little taste for study or reading, but as he began the
study of music he saw the necessity of pursuing other studies,
and he applied himself so closely to whatever branch he took
in hand that he soon acquired a good elementary English
education. In fact, like many other well-learned men, he
was self-educated, nor did he ever feel ashamed of his
teacher ; nor need he, for the possession of genuine learning
was evident to all who came in contact with him in later
years of his life.

In his childhood days, Brother O’Farrell was the subject
of deep religions thought and feeling, and frequently en-
gaged in prayer and sacred song with his family and young
associates, but as he mingled with the world the early feel-
ings of childhood were partially dissipated, and it was not
until his twenty-fifth year that he was thoroughly re-claimed
and began to feel a strong desire for the salvation of his fel-
low-men, and a sense of duty to call sinners to repentance’
But, after many years of delay to obey the call of God, he
finally yielded to his convictions of duty by accepting a
license to exhort from Rev. W. Batchelor, preacher in charge
on the cirenit. His first license to preach was issued by that
man of God, Rev. Zachariah Paddock, presiding elder of the
district. Before receiving license to exhort or preach, he had
for some time served the church in the locality where he re-
sided as class-leader and steward, and after having received
license as above stated he labored for ten years as. a local
preacher. At length, in 1851, through the influence of Rev.
E. E. E. Bragdon, he was induced to give himelf to the
itinerant work of the ministry, and at the conference of the

27
418 VORTHERN N,N. CONFERENCE MEMORIAL. :

above year, held in Oswego, he was received on trial and
appointed to Central Square, having Rev. Gev. G. Hapgood
as presiding elder. At the conference of 1852, he was con-
tinued on trial and appointed to Cleveland, Oswego County.
At the conference of 1853, held in Watertown, Bishop
Simpson presiding, he for some reasons preferred to remain
on trial another year, and was stationed in Moira, Franklin
County, but next year, 1854, he was received into full con-
nection—having previously been ordained a deacon as a local
preacher of four years’ standing, by Rev. Bishop Hamline,
and was sent to Malone station, in Franklin County, where
he remained two years, P. D. Gorrie being his presiding
elder. This station was one of the most important ones in
the northern portion of the conference, and remains so to the
present tine, and he served the people with great accept-
ability and a good degree of success during the two years of
his pastorate. In 1856, at the conference held in Syracuse,
Brother O’Farrell was ordained elder by Bishop Waugh, and
was appointed to Norfolk station, in St. Lawrence County,
where he served faithfully one year. At the conference held
in Potsdam in 1857, Bishop Baker presiding, he was stationed
at Lawrence, in the same county, and the following year,
1858, he was sent by Bishop Ames to Sackets Har ow: In
1859 and 1860, we find him stationed at Washingtonville ;
in 1861 and 1862, at Gouverneur; in 1863, at Harrisville ;
in 1864, at Depeyster; and in 1865, at Oswego Centre.

In 1866, Brother O’Farrell’s health having partially
failed, he was given a supernumerar 7 relation to The confer-
ence without an appointment, and in the following year,
1867, he was restored to the effective ranks and appointed
to Fairhaven, in Cayuga County ; in 1868, to Hannibal and
successively for the four following years J ordanville, Cedar
Lake, Starkville and Vermillion. In examining the con-
ference minutes as regards the appointments of “the minis-
try, when we came to the year 1869, we discovered what
we at first thought was a strange omission by our most
FRANCIS A, OF ARRELL, 419

excellent secretary, Brother Bingham, who had served the
conference so long, so faithfully, and so correctly, as editor
of the minutes; that is, we found that four of our districts,
with all of the preachers embraced within their respective
territories, had disappeared from the printed minutes of
1869, and with them the name of Francis A. O'Farrell.
As we seemed ourselves to awake from a partial slumber,
we remembered with some regret, a mighty struggle that
was made at the General Conference of 1868, for the dis-
memberment of the old Black River Conference, that a
New York Central.Conference was authorized by the Gen-
eral Conference of that year, and the above four districts
embraced within its bounds. , Whether the above action
was wise or unwise, justifiable or otherwise, it is unnecessary
for the author to express an opinion at this late date. Suf-
fice it to say that the dismembered Black River Conference
was exceedingly dissatisfied with the above action, and
waited patiently, and with true Methodist loyalty, until the
next session of the General Conference in 1872, when, hav-
ing full faith in the wisdom and justice of that large body
of men, they asked that justice and equity might prevail,
and their prayer was generously granted by the re-arrange-
ment of conference boundaries, and the formation of the
Northern New York Conference, and the discontinuation of
the Black River Conference as hitherto known by that des-
ignation.

At the first session of the newly formed Northern New
York Conference, held in the city of Utica, in 1873, Bishop
Peck presiding, the greatest degree of harmony and Chris-
ian oneness among the preachers prevailed, and all seemed
satisfied with the newarrangement. On the minutes of this
annual session the name of Brother O’Farrell again appears,
and as before stated he was appointed to Starkville and the fol-
lowing year, 1855, to Vermillion. In 1876, the conference was
held in Potsdam, Bishop Andrews president, and at this
conference Brother O’Farrell was transferred for the second
420 NORTHERN N, \. CONFERENCE MEMORIAL.

time to the superannuated list, which position he retained
until the close of life, having thus far spent a quarter of a
century in the regular work of a traveling preacher, besides
some ten years a local preacher. ‘

During the entire course of his ministry, our brother
maintained an unspotted Christian character, and amidst all
his wanderings from one extreme of the conference to the
other, he ever presented the high-toned appearance of a
Christian gentleman. In physical appearance, he was tall
and straight, with a commanding and yet inviting counte-
nance, just such a man in his outward make-up as would
anywhere pass for a man of intelligence and moral worth.

In preceding pages we have alluded to his love of music.
By nature he was richly provided with musical powers and
taste ; hence, some portion of his time, almost every year,
was occupied on his various charges, in imparting a knowl-
edge of music to others. In teaching music, he was re-
markably strict in maintaining order and discipline in his
schools, and being very sensitive to the purity of tone, he
could, in a large school, detect the least variation from a
correct sound. So sensitive at times was he in this respect,
that when the members of the school became somewhat
careless in their efforts to produce a correct tone, he would
sometimes evince the greatest degree of nervousness, and
frequently stop the tune, and appealing to the members,
would exclaim : “ Ladies or gentlemen,” as the case might be,
“unless more careful, you will break my heart! ”

While laboring at Hannibal, his beloved wife, who had
shared with him for many years the toils and trials of the
itineraney, died, and was buried at Union Village, near
Oswego. Although she had some peculiarities, she was
an excellent woman, an affectionate wife, and patient and
long suffering amidst the ups and down of life. He sub-
sequently was united in marriage to Miss Jane Cole, of
Fairhaven, and who during all his future sickness admin-
istered to his wants, and nursed him in his sickness with all
FRANCIS A. OF ARRELL. 421

that kindness and love that conjugal affection could inspire.
To her the author is indebted for interesting reminiscgnces,
particularly in regard to his last days and hours.

But to resume our estimate of Brother O’Farrell’s charac-
ter and talents as a minister of the gospel. He was more
than an ordinary sermonizer. His sermons always bore the
mark of patient study and application to his work; method-
ical, forcible, concise, and delivered with becoming authority
as a herald of the cross. The Rev. H. Skeel, who prepared
his Memoir for the conference of 1879, says of him :

“He was aman of method. For years previous and sub-
sequent to his entrance upon the ministry, he was known to
be the best teacher in sacred vocal music which that part of
the state in which he resided ever had, and he desired all
action in church and society to move with the same grand
rhythm of saered harmony. He was a deep thinker, a clear
reasoner, and, skilled in the theology of his chosen church,
he was its able advocate and defender. As a preacher, he
was clear, sound, instructive and convincing; his sermons,
essays, and conversation never equivocal, but plain and full
of meaning. Among his brethren he was retiring and un-
obtrusive, never thrusting himself or his interest into un-
seemly frontage, but quietly and well meeting expectation
in the trusts committed to him.”

He was, also, a decidedly conscientious man. What he
honestly believed to be right, whether in church disci-
pline or affairs of a secular nature, he would adhere to in
spite of all opposition ; and, being exceedingly frank and
outspoken, he sometimes used plain language in giving an
opinion. This, frankness sometimes stirred up bitterness on
the part of those who felt themselves reproved, but the
many who admired this trait of character in him, loved him
all the more. Asa friend, he was ever constant and un-
changing, clinging to his friends as he clung to the cross,
and always reposing confidence in those for whom he formed

ties of friendship.
Brother O’Farrell was a self-made man. Indeed, every

man is self-made, in an important sense, whether he gradu-
ss
4e2 NORTHERN N.Y. CONFERENCE VEMORIAL.

ates from the most renowned university, or from the dis-
trict school house, or from no school house at all. If he
is ever shaped and moulded into proper form, and acts like
a man and for the benefit of mankind, it is because he has
acquired an education by self-application and self-culture,
however much or little he may have aided himself by
outward helps and facilities. Of such make were many of
the ancient worthies of the itinerancy of the Methodist
Episcopal Church. All honor to their memories! But we
hope no young man of the present day, who is aiming in
his efforts for the ministry of the gospel, will abate one
iota of zeal in acquiring, if he can, a liberal classical educa-
tion because some have been self-made and useful men
without it.

Brother O’Farrell, after his name was placed on the su-
perannuated list, in 1876, retained that relation with con-
tinued failing health until the close of life. During those
three years his sufferings were often intense, and his life
frequently despaired of, but through all his sickness he
maintained, through grace, a calm and steady composure
and an abiding faith in God; and, without any doubt of the
genuineness of his religious experience, he would frequently
exclaim: “I have fought a good fight, I have kept the
faith,” and then add: “Henceforth there is laid up for me
a crown of righteousness,” &e.

One Sabbath some brethren called to see him. Too weak
to speak with them, after shaking hands, he pointed heaven-
ward and waved his hand in token of farewell! On the
Tuesday morning following, a few minutes before his happy
spirit took its flight, his pastor asked him: “ How is it now,
brother? Is Jesus with you now, as you are crossing the
river?” His reply was: ‘Oh yes, yes; all is bright!”

Thus died our dear brother, Francis A. O'Farrell, on
the 22d day of October, 1878, in the town of Sterling,
Cayuga County, New York, in the 72d year of his age.
His funeral took place on the 24th of the same month, Rev.
 

Rev. A. CHAPIN.
ALMON CHAPIN, 423

H. Skeel conducting the services, assisted by the pastors of
sister churches. His remains were conveyed to Union Vil-
lage, and deposited in the cemetery by the side of those of
his former wife. The sweet-spirited singer himself has
risen to join in nobler anthems around the throne of God
on high.

In closing this account of the life and death of our dear
brother, we acknowledge our indebtedness for many inter-
esting facts relating to the former part of his ministerial
life to his brother, David O’Farrell, who still survives the
departed saint. ;

~

CHAPTER LXI.
REV. ALMON CHAPIN.

Broruer Cuapry was the son of the Rev. Harvey Chapin,
whose Memoir appears in a former chapter of this work, and
of his wife, Mrs. Dolly Chapin. He was born Nov. 25th,
1809, in that part of the town of Paris which now consti-
tutes the town of Kirkland, Oneida County, N. Y. His
parents being devoted members of the M. E. Church, and
his father an able local preacher, the lad was early trained
to regard the religious services of the church as worthy of
reverence and love. His earliest recollection in subsequent
life were of the ministry and membership of the Methodist
Church, and he retained till the close of life a vivid recollection
of his father and mother, each mounted on the back of their.
favorite horse, and taking himself and his only brother, Har-
vey E., one behind each, and riding one and a half miles to
the old red school-house, where the far-famed circuit riders
or the more humble local preacher dispensed the word of life.
Those were days when the word fell from lips for the most
part unlearned, but flowing from hearts all aglow with such
PIL NORTHERN NV. CONIFERENCE MEMORIAL.

love to God and the souls of men, that they could not but
be eloquent in the true meaning of that word. In those
days a Methodist preacher could be distinguished almost as
far as he could be seen. The luxury of carriages was a thing
unknown, and mounted on his favorite and favored horse,
himself arrayed with his white broad-brimmed hat, shad-
bellied coat, standing collar, and very nearly destitute of
buttons, a white neck-cloth, and a large pair of saddle-bags,
filled at one end with a change of underclothing, and at the
other with religious books, he went on his happy way, sing-
ing a favorite hyinn, going to carry the word of life to the
population of a four weeks’ circuit, from two to three hundred
miles around it. /

Those were days when it would do for ministers and their
wives to talk of sacrifices for the cause of Christ. The lat-
ter, during the absence of their husbands, would frequently
be alone for weeks at a time, suffering more or less from
privations. But all these were borne with the utmost
patience and resignation without murmuring or repining ;
but such days have happily gone by within the bounds of
these eastern conferences, while in some parts of the great
West the privations of a new country are still felt by the
Methodist pioneer and his family. It is well, however, for
the present race of Methodist ministers to remember what
our fathers and mothers formerly suffered, and the hardships
they endured in spreading scriptural holiness over these
lands.

Young Chapin could not recall the time when he was not
the subject of serious impressions. His father’s and mother’s
prayer beckoned him on to a higher and better life. When
three and ahalf years old he was sent to the district school,
where, fora child, he made rapid progress in his studies.
Rev. John Dempster being on a visit to his father’s house,
young Chapin besought his mother to buy him a book of
Brother Dempster. The latter, overhearing the request,
said to the boy: “If you will read from the book I will give
ALAMON CHAPIN, 495

it to you.” Almon at once complied, earned and received
the book, and kept it for more than forty years as a relic of
the past.

When Almon was six years old, his father removed into
the adjoining town of Verona, where he remained twelve
years, and where Almon attended school about three months
in summer and winter. At the age of sixteen, he was con-
verted, and lived a life of piety for some time, but neglect-
ing to unite with the church, he afterward retrograded in or
rather from the pathway of holiness, and lost his spiritual
enjoyments, but in after years, came back penitently to his
Heavenly Father’s loving arms. About this time he at-
tended, as a youthful spectator, a session of the Genesee
Conference, Bishop George being the presiding bishop.
The conference was held in a barn-like church, without paint
or steeple, there being no outward or inward adorning ; the
place of meeting was a mile and a half from any village,
and how they managed to provide homes for the preachers
he did not seem to know, but he suspected that some
families had to stow away some fifteen or twenty each
somewhere on their premises, as was the custom at quarter-
ly meetings in those days of old-fashioned Methodism.

As above stated, though he lost his religious enjoyment,
he was by the force of parental example kept from acts of
immorality. At the age of nineteen he had/so far mastered
studies of the district school that he began teaching, in which
he seems to have been successful. “ During his spiritual re-
lapse, as before recorded, he was faithful in regard to some
duties, regularly attending church, and working in the
Sunday-school, but he made no profession of religion. He
had the privilege of attending school for a short time at
Cazenovia, and this, with his attendance at district schools,
constituted his educational advantages. In December,
1833, at the age of twenty-four, he was married to Miss
Lucina Sturdevant. In the fall of 1834, the Lord gave
them a son, their first-born, who still lives. In 1835, he,
496 VORTHERN N.Y. CONFERENCE MEMORIAL.

with wife and son, settled on a farm in Richland, Oswego
County, expecting to make that his permanent home. In
1839, at a meeting held at Port Ontario, he was reclaimed,
and he states that the next morning after a public declaration
of faith, by the aid of his good wife, the family altar was
erected. He immediately joined the Methodist Episcopal
Church ina class connected with Pulaski station, Black
River Conference. In the winter and spring of 1840, un-
der the labor's of Revs. G. C. Woodruff and H. Mattison, a
grand revival in which fully three hundred were converted,
was held in Pulaski, Brother Chapin helping what he could
in the same. In the summer of 1840, he was licensed by
Rev. G. C. Woodruff as an exhorter. From that time as
exhorter and local preacher, he continued to hold meet-
ings frequently in different school districts in the towns of
Richland and Sandy Creek, for about two years. In the
spring of 1842, he let out his farm, and at the session of
Black River Conference held at Watertown, in July, he was
employed by Rev. L. Whitcomb, presiding elder, to take
charge of Colosse Circuit. About this time his daughter,
about six years old, was so injured by being thrown from a
carriage, that she soon died. Mrs. Chapin, who witnessed
the accident, was so prostrated by the shock that she never
more than partially recovered her strength, and perma-
nent debility aud suffering ensued. In February, 1843,
another daughter was given thein who still survives. On
this first charge, during the first year, he records two hun-
dred and thirty joined on probation. In 1843, he was at
Colosse; in 1845, Palermo; in 1846-7, Lysander; 1848-9,
Wolcott ; 1850, West Oswego; 1851-2, Camden, and in
1853-4, Mexico, all of which were served with great accept-
ability, and many were added to the church. At the con-
ference held in Weedsport, in 1855, Brother Chapin took
a superannuated relation and moved to Sandy Creek, and
engaged in the drug business, which business he followed
for twelve years.
ALMON CHAPIN. 497

“At the conference of 1856, held in Syracuse, and at the
earnest request of the church at Sandy Creek, he took an
effective relation, arid was appointed to Sandy Creek. Here
he was pastor for three years, and-at the end of that time,
by his own request, he was put upon the superannuated list,
which relation he sustained until his death. During these
years about one hundred were added to the number of the
faithful, many of whom are pillars in the church. After
retiring from the regular work, he continued frequently to
preach at different points, in compliance with invitations,
for quite a number of years. A severe subsequent sickness,
which he barely recovered from, left him with a permanent
difficulty about the vocal organs, which rendered him un-
able to take part in the work of the ministry. This was a
great trial to him. The subsequent years of his life were
passed in business pursuits, with some degree of success.
He served the town for years as their postmaster, druggist
and town clerk, until the last year of his life, when he gave
up all business and rested in the home he and his children
provided. In his diary he refers frequently with great
tenderness and affection to his family. He says: “Chil-
dren have often been a source of sadness and tears, and
parents have, like David, been led to exclaim,‘O! Absalom,
my son, my son!’ over ruined children and wrecked hopes.

“So have not I, thank God. I rejoice to know that those
God has given us and spared to us, revere and love him,
love and honor their parents, and in their turn, with their
life companions, are trying to lead their children in the way
of life.” Brother Chapin was, at the last session of con-
ference, full of anxiety for the church in Sandy Creek ; he
taking great interest in- having a new church edifice for the
society. He remained intensely interested in this until the
last of his mortal life.

“In his diary, Sunday, August 18th, he says: “My soul
longeth for the courts of the Lord’s house; Sunday, Septem-
ber 1st—Another week of suffering is past, and I gradually
498° NORTHERN N.Y. CONFERENCE MEMORIAL.

nearing my final home; I am trusting, Lord, in thee; Sun-
day, September 8th—Another lonely Sabbath ; shall I ever
again go up to the house of the Lord until I pass to the
temple not made with hands.” November 17th was our
quarterly meeting; with several of the brethren, we went
to his honse, and enjoyed a communion season with him,
which was his last until he drank and ate with our Master in
his heavenly home. Of this he was conscious. From this
time, he went towards home rapidly ; when, upon the date
above stated, he left for the upper conference, where super-
annuated preachers, with others, put on immortal vigor.
His funeral services were held in the Methodist Episcopal
Church at Sandy Creek; the writer being assisted by Rev.
H. Skeel, presiding elder, and Rev. Lucius Whitney. <A
large company of the church and citizens followed his re-
mains to their resting place. Brother Chapin lived well, a
good preacher, kind pastor, judicious counselor, loved and
cherished in his home. He died well, and he lives in
heaven.”

The greater portion of the foregoing sketch the compiler
has taken from the printed Conference Memoir, prepared by
Rev. J. B. Hammond.

To give, however, a clearer view of the inner life of our
dear Brother Chapin, we will add his own statements, as
found in a retrospection of his former life, which he re-
corded for the benefit of his family. He says:

“ And now, in concluding this retrospect, I desire most
earnestly to offer my devout thanksgiving to Almighty God
and our Lord Jesus Christ for the abundant mercies and
blessings which crowded and crowned my life, all along
these years to the present hour. Though toils and trials in
common with humanity have fallen to my lot, from which
none are exempt, yet mercies have infinitely outnumbered
them all. I can never be sufficiently grateful for the good-
ness and merey of God, which have followed me all the days
of my life. The God of my fathers has been my shield
and buckler.

“I recognize the providential hand and care in appointing
ALMON CHAPIN. 429

my parentage. My father and mother were devoted Chris-
tians, in the proper sense of the word. That being the case,
their children were taught by precept and example the fear
of the Lord. They did not make the mistake of driving
their children continually, but at suitable times and in proper
ways, directly, and often without appearing to do so, instilled
into their childish and youthful minds the fear and love of
God. This judicious and careful training, followed by their
earnest prayers with and for their children, brought forth
legitimate fruit in after life. ;

“That same providence brought me into conjugal rela-
tions with one who also had been blessed with parental in-
fluences that led her in early youth to the cross of Christ.
That connection, together with early training, had very
much to do, as heretofore spoken of, in leading me to a re-
ligious life, and to the accomplishment of what little I may
have done for the benefit of the world.. I look back for
more than forty years, and feel grateful for a relationship
that has been of a.nature to call forth the liveliest emotion
of gratitude to him who, I believe, guided my choice of a
companion of my youth, my manhood and my age.

* And I wish, also, to be thankful that I have not known
by sad experience anything of the sighs that speak a father’s
woe. Children have often been a source of, sadness and
tears ; and parents have, like David, been led to exclaim,
“OQ Absalom, my son, my son!’ over ruined children and
wrecked hopes. So have not I, thank God! I rejoice to
know that those whom God has given us and spared to
us, revere and love God, love and honor their parents, and »
in their turn are, with their life companions, trying to lead
their children in the way of life.

“Now as we (wife and I) are coming near the river, we
are waiting, we are waiting, in quiet hope—hope that reach-
eth to that within the vale. e are pleasantly situated
with our children and grand-children around us, with
enough of this world’s goods to meet our necessities, and
favored as much as common infirmity and age will allow;
and looking for a better country, that is, a heavenly,—the
land that is afar off, and yet so near. What great consola-
tion the grace of God affords, at any time of life, but es-
pecially when the eventide of life casts its lengthening
shadows along our pathway, as we near the line where two
worlds meet, and we enter the realm of the great unknown '
480 NORTHERN N. Y. CONFERENCE MEMORIAL.

“ And, as time rolls on apace, we have hope that the God
‘of our fathers will be our God, and lead us to our journey’s
end. Though I have enjoyed life, perhaps, as well as most
persons, yet in contemplating the past and looking forward
to that which is before, I can hardly say that if left to my
own choice, I would go back sixty years and travel the same

round over again. Yet I have no cause to complain. The

ord has been merciful and has favored me above all I have
ever deserved. His loving kindness and his tender mer-
cies have been every morning and every evening new.

“ And now I humbly trust that when life’s scenes shall at
last fade away, that through the infinite mercy of God,
through our Lord Jesus Christ, we and our children, and
our children’s children, down to the latest generation, both
those who have gone before and those who shall follow af-
ter, may be found among the general assembly and church
of the first-born, whose names are written in the SLamb’s
book of life.

‘O happy, happy place,
Where saints and angels meet

There we shall see each other’s face
And all our brethren greet.’ ”’

In closing this chapter, the author need only add that
Brother Chapin was a good preacher, a good pastor, an able
business man when laid aside from pastoral duties, a most
affectionate husband, a-kind and tender father, one of the
leading men of the conference, an honor to mankind, and a
blessing to the church and the world. He died peacefully _
on Sabbath morning, Dee, 1, 1878.

’ CHAPTER LXII.
REV. JAMES R. MOORE, A. M.

Tus comparatively young minister of the gospel was the
son of Rev. William D. Moore, of the Oneida, then of the
Black River, and finally of the Northern New York Con-
JAMES R. MOORE. 431

ferences, of the Methodist Episcopal Church. He was born
in Rodman, Jefferson County, N. Y., on the 14th day of
, 1837. His father was at that time the preacher in
charge of Rodman, and, as might be expected of a Metho-
dist minister, he gave to his infant son that moral and spiri-
tual training that fitted him-for extensive usefulness in his
youthful and riper years. At the early age of six years, he
was converted at the family altar in his father’s house in
Canton. Tere was an instance of childhood conversion, of
the genuineness of which there could be little or no doubt.
If a tree is known by its fruits, and if we may judge of the
reality of conversion by a future life of piety and obedience to
the claims of-the gospel,and among other things,to unqualified
obedience to parents, then we may reasonably conelude that
the act of conversion in such a case is by no means spurious,
or the mere fancy of a child—a vision that soon disappears,
a morning cloud that soon passes away ; but an act of divine
merey wrought in the heart of the child by which in
future life he is able to resist the onslaughts of the great
tempter, and come off conqueror. Asa confirmatory evidence
of the genuineness of young James’ conversion, his father
remarks, “that he was never guilty of an act of disobedi-
ence to his parents.” The strong probability is that the
child was sanctified from his birth, and the assurance of son-
ship given to him at the above éarly period of supposed con-
version. Let this be as it may, James, from his early in-
fancy, manifested those lovely traits of character and dispo-
sition that stamped him as a child of grace.*

During the years 1858 and 1859, he pursued an academic
’ course of study at Fairfield Seminary, in Herkimer County,
and graduated from that justly celebrated institution with

 

*Since the above was written we learn, ina letter sent us by his
father, that James was converted in the parsonage in Canton, N. Y.
It occurred in the night after family prayers,and the family had retired
for the night. Next day being Sabbath he attended church and class-
meeting and gave in his testimony of what the Lord had done for him.
It was a clear case of childhood conversion.
432 NORTHERN N. V.CONFERENCE MEMORIAL.

honor to himself and his Alma Mater, in July, 1859. The
following autumn he entered the Wesleyan University at
Middletown, Connecticut, in an advanced class, where he
continued to pursue his studies with diligence and delight
until the tocsin of war was sounded throughout the length
and breadth of the land, calling students from their classic
halls, the farmer from his plough, the mechanic from his
bench, the clergyman from his pulpit, and the lawyer and
physician from their respective professions, to fill up the
ranks of the loyal army called together by President Lin-
coln’s bugle blast to defend the capital and fortresses of their
country from the rebel traitors’ maddened onslaught. Am-
bitious to excel in literary attainments though James was,
his soul had too much of the patriotic fire burning in it to
resist the call, and so, laying aside his books and _ studies, he
enlisted, with many others of-his fellow students, in the
13th Connecticut regiment of volunteers, and hastened to
the front. He served faithfully and loyally for about a year,
enduring great hardships and passing through many dangers,
when his health having utterly failed, he was honorably dis-
charged.

After his return to the North, his health somewhat im-
proved. He was married to Miss Sarah P. Phelps, of Hop-
kinton, St. Lawrence County, New York, with whom he
lived happily the few remaining years of his life. In 1868,
feeling himself called to the work of the ministry, he joined
the Black River Conference on trial as a traveling preacher,
and was stationed at Brockets and Stratford, where he re-
mained one year. In 1864, he labored at Ontario, where
. he also remained one year, and in 1865, he was appointed a
professor in Fort Plain Seminary, Rev. Benjamin I. Diefen-
dorf, of the Black River Conference, being the principal of
the institution. At the session of the conference held in
Fulton, in 1866, he, after due examination in the course of
study prescribed by the conference, was admitted into full
connection, and ordained deacon by Bishop E. R. Ames,
JAMES R. MOORE. 433

and appointed to Fairhaven, in the Oswego District, Rev.
L. D. White being the presiding elder. For some reason,
Brother Moore did not remain on the charge during the
year. In 1867, his name appears in the conference minutes
as being stationed at Florence, in Camden District, Rev.
B. 8. Wright, presiding elder. He remained two years
on this charge. In 1869, by division of the conference,
he became a member of the Central New York Con-
ference, and was stationed at Redfield, a charge adjoining
the one he had served the previous two years. In 1870,
hoping that a change of air and climate would prove bene-
ficial to his enfeebled constitution, he took a transfer to the
Colorado Conference, and was appointed to Big Thompson
and Cache La Pandre Circuit. In 1872-8, he was stationed
at Trinadad, Colorado. Here his health became so greatly
prostrated that he was obliged to retire from the active
work, and the three following years sustained a supernu-
merary relation to the Colorado Conference.

In 1877, Brother Moore was transferred to the Northern
New York Conference. His relation was changed to that
of a superannuate, which relation he continued to sustain
until the close of life. In June, 1878, with the hope of obtain-
ing medical assistance from experienced surgeons, who had
formerly been attached to,the army, he obtained admission
to the “Soldier’s Home,” located in Dayton, Ohio, but
without receiving permanent benefit. His disease was
chronic rheumatism, contracted in the army, and is well-
known to be one of the most painfully excruciating diseases
to which frail mortality is subject. He lingered along in
the endurance of much suffering and bodily distress until
the 8th day of February, 1879, when death released him
from his sufferings, and permitted him to open his eyes up-
on the glories of the heavenly land, where

“Sickness and sorrow, pain and death,
Are felt and feared no more.”
His mortal remains were deposited in the beautiful cem-

vs
4384. NORTHERN N.Y. CONFERENCE MEMORIAL.

etery near the “Home,” and at his own request, where they
will lie undisturbed until the archangel’s trump shall awaken
the millions that sleep in the dust of the earth. After his
death and burial at Dayton, Ohio, an appropriate funeral
service was held at the home of his disconsolate young widow
and seven children, in or near Nicholville, N. Y., the Rev.
W. L. Tisdale, presiding elder of Potsdam District, preach-
ing an appropriate sermon, his aged father coming from his
home in Pulaski to attend the services and mingle his tears
with those that wept. His aged mother would no doubt
have been present, also, had not disease laid its hand upon
her enfeebled frame and prevented her attendance. Since
the services, held as above noticed, the mother also has been
called to bid farewell to earthly scenes and sufferings. She
died on the morning of the 19th of January, 1880, and has
gone to meet the spirit of her beloved daughter Jane, and
the spirit of her beloved son James, who, with the mother,
are no doubt near the throne. But who can fathom the depth
of sorrow of that lacerated heart of the aged father, who yet
lingers on the shores of time, awaiting his exit to the land
of spirits bright ¢ In writing to the author, he sorrowfully
says, referring to the recent death of his wife: “I am now
all alone in the world. I am solitary in the midst of society.
My wife was ‘buried at Hermon. After my return to Pulaski
I expected I would feel lonesome indeed. After musing
for some time upon God’s dealings with me, I exclaimed, in
the words of one of our hymns:

‘Yes, we must part, and parting weep,
What else has earth for us in store?
Our farewell Mon so sharp and deep,
Our farewell words, so sad and sore.’ ””

And yet our bereaved brother enjoys the constant pres-
ence of his Saviour in the midst of his sorrows and bereave-
ments, and anticipates a glorious re-union with the beloved
wife, with whom he had lived for forty-six years, with his
children gone on before, with his grand-children, who are
yet on the way, six of whom are members of the Methodist
 

REV.A.ADAMS.
AARON. ADAMS. 435

Episcopal Church, and giving tokens of a glorious family
re-union in the mansions above.

4

CHAPTER XLIII.
REV. AARON ADAMS.

Tus eminent servant of God and of his church, was born
in the town of Steuben, county of Oneida, state of New
York, June 22d, 1796. His father, Moses Adams, was born
in the state of Massachusetts, and his mother, whose maiden
name was Phebe Hutchinson, was born in the state of Con-
necticut. They were married in the year 1790, and emi-
grated to Steuben in the year 1792, where Aaron was born.
After attaining a suitable age, he assisted his father in the
work of the farm, and remained an inhabitant of ' that town
until he was thirty-four years of age. He was converted in
the same town, in the year 1823, when he was about twenty-
seven years of age. This, to him important event, occurred
December 26th, of the last named year, an event which he
carefully recorded in his writings. The spring after his
conversion, he was baptized by Rev. B. Cooley, and united
with the Methodist Episcopal Church. After six months
probation, he was received into full connection, and ap-
pointed leader of the class or society in Steuben. In_the
summer of 1827, he was licensed to exhort by Rev. Wm.
White, preacher in charge, and the following year, 1828,
was licensed as a local preacher by the quarterly conference
of Steuben Cireuit, Rev. Daniel Barnes being the presiding
elder who signed his license.

Being duly recommended by the quarterly conference to
the annual conference as a proper person to travel and
preach, he was received by the Oneida Conference on trial
in the year 1830. His first cireuit was Russia Circuit, on
which he remained but one year, and we can judge of his
success as a preacher and as a revivalist, when we state that
he received during that year, one hundred and fifty-three

ersons on probation, as the first fruits of his ministry.
His second and third years, he labored at New York Mills,
in Oneida County; and at the close of his third year, 1832,
486 VORTHERN N.Y. CONFERENCE MEMORIAL.

he was received into full connection, aud ordained deacon
by Bishop Hedding. Having completed his two years’ term
at New York Mills, he was appointed to Stockbridge, where
he also served two years, in the meanwhile, however, hav-
ing been ordained elder in 1834. At the Oneida Confer-
ence of 1835, he was appointed to Little Falls station, where
he also completed a two years’ term of service.

In 1836, as before stated in previous chapters, the Black
River Conference was organized at Watertown, by order of
the General Conference, and Brother Adams falling within
its territory, became one of its original members, serving
the first year by completing his term at Little Falls, and the
next year, at the session held in Potsdam, was stationed at
Fairfield, where he completed his usual term of two years,
during the years 1837 and 1838. In 1839, he was stationed
at Rome, and at the ensuing conference of 1840, was ap-
pointed presiding elder of Herkimer District, on which he
served acceptably two years. The next four yedrs, from
1842 to 1845, he was the presiding elder of Potsdam Dis-
trict, and it was while traveling this district that the author
learned more intimately to know him, and more ardently to
love him as a man and a minister, and especially as a sub-
bishop or presiding elder. His home at poten village,
was the welcome home of all the preachers on the district,
especially the younger ones, among whom. the author num-
bered himself. To show his fidelity to his younger brethren,
and his anxiety for their improvement as pastors, the author
begs to relate the following little incident which occurred at:
Brother Adams’s: Being domiciled with the presiding elder
and his excellent lady,-who, by the way, he always accosted
by the endearing name of Anna, at family prayers in the
morning he called on his guest to lead the devotions of the
family, which request the latter cheerfully-acceded to. On
rising from our knees after prayer, Brother Adams, with
his watch in his hand and a smile on his face, said: “ Well,
Brother Gorrie, how long do you suppose you prayed this
morning?’ The latter replied, “ Probably about five min-
utes.” “Well,” said he, “ your prayer was just fifteen
minutes long by the watch. - I timed you on purpose. I
have noticed that young preachers are apt to be long, es-
pecially in family prayer. Ordinarily, tive minutes is long
enough for a morning prayer. Your own family, or the
families of your friends where you stay over night, are
“LARON ADAMS, 437

generally hurried in the morning, and it is always best to
meet their feelings and their wishes by having brief services
at family devotions, whether evening or morning. If there
is any error let it be on the side of brevity.” What answer
could be given, only that the recipient of such disinterested
advice would try and profit by it, and he did try, and has al-
ways been thankful for the advice thus kindly and paternally
given. And in this way this godly man endeavored to in-
still into the minds of the ministers a proper mode of action,
not only in regard to private and social matters, but in re-
gard to all their public duties. Still, Brother Adams was no
cynic, no faulttinder, but intent only in doing his brethren
good by “showing them a more excellent way.”

While Brother Adams remained on the district, many
glorious revivals occurred, the fruits of which remain to the
present day, and he would gladly have been retained by
both preachers and people on the district for another quad-
rennial term, did they not know of a law as obligatory as
that of the ancient Medes and Persians, forbidding a con-
tinuance of the relation on the same district after four
years’ service. At the conference of 1846, held at Lowville,
‘Brother Adams was appointed to Pulaski, where he preached
one year, and the following year, 1847, was appointed to
Vienna Circuit, where he remained two years. In 1849-50,
he was stationed again at Fairfield, and in 1851-2, at Tren-
ton; in 1853-4, at Floyd; in 1855-6, at Marcy; 1857-8,
at Oriskany ; 1859, at Ployd again. During the previous
year, old age and deafness, or partial deafness, began to tell
upon his hitherto rugged frame. He was not the strong
man he once was. Besides, his dearly beloved companion
had become the subject of severe physical affliction, and all
these evils combined made it prudent, even necessary, for
him to retire from the active work of the ministry, which
he accordingly did at the conference of 1860. He remained
on the superannuated list of the Black River Conference
until 1868, when, by the division of the conference, he fell
within the bounds of the New York Central, and remained
a superannuated member of that body, until the re-union of
the detached portions in 1872, when he falls back again
into his old relation in the newly organized Northern New
York Conference, which relation he sustained till the trials
of earth were exchanged for the joys of heaven. ‘

Brother Adams had been twice married. His first wife
488 NORTHERN N. Y. CONFERENCE MEMORIAL.

was Miss Catharine Waldo, to whom he was‘united Decem-
ber 5th, 1819, when he was twenty-three years of age. She
died in less than two years after marriage, namely, on the
Q1st of July, 1821, aged twenty years, leaving a child ten
weeks old. Her death was caused by accidentally taking a dose .
of dissolved potash from a bottle, instead of a dose of dissolved
salts in author bottle which stood near theformer. Though
sudden her death, and afflictive the dispensation, she was
found ready for her seemingly premature departure. She
was a member of the Baptist Church, and her dying words
were,

“Jesus lover of my soul,

Let me to thy bosom fly.”’

October 29th, 1829, he married Miss Anna Fletcher, with
whom he lived in great conjugal harmony and love, until Jan.
26th, 1874, when, from a life of suffering and distress of
almost thirty years’ duration, she exchanged the sorrows of
the present state for the blessings of an endless life. Sister
Adams was emphatically a good woman, calm, sedate,
cheerful and affectionate, a true help-mate to her husband
while in the enjoyment of health, and a comfort and solace
to him when laid aside by bodily affliction. Thus life af-
fords its compensations whether in health or in sickness.
Three children had preceded her to the better country, all
having died in infancy, so that Brother Adams, at the time
of her death had but one child living, the daughter of his
first wife, to whom the author is largely indebted for in-
formation.

After the death of his first wife, Brother Adams made it
his home at his parents, in Steuben, and his motherless
daughter was also kindly cared for by them and his dear
sister, since the wife and now the widow of the late la-
mented George Gary. Since the death of his second wife,
he had resided in the family of his only daughter in Steu-
ben, not far from his birth place. His daughter above referred
to, was married in early life, and, with her husband, Mr.
Saul Miller, settled down in Steuben, and while so com-
fortably situated and provided -for in the family of his dear
daughter, Catharine A., he often expressed the wish that
the few remaining years of his life might be spent in Steu-
ben—to live there and die there and be buried there—so
strong were his local attachments. But providence designed
otherwise. On the 5th of November, Sister Miller’s hus-
AARON ADAMS. 439)

band died. - Her sons had no desire to remain on the farm,
and so the family decided to remove to Rome. Of course
where his daughter went he must go, but he spent many
wakeful moments beg of the contemplated change, but
at last, when he saw the change was necessary, he cheerfully
acquiesced in the arrangement, saying he would as soon go
to Rome as anywhere, but would rather remain in Steuben ;
but addressing his daughter, he remarked, “ Doas you think
best.” Accordingly, in March, 1879, the family removed to
Rome,and as soon as the spring opened and the side-walks were
cleared of snow, he began to walk about the city, and was
surprised to ineet so many old friends of former years, and
at_the very cordial reception accorded him by all who not
only met him on the street and at church, but called upon
him at his daughter’s house, conversing with him and cheer-
ing him by their presence and friendship. Indeed, it ren-
dered him happy and contented with his lot, which was
indeed a pleasant one. His health also remained compara-
tively good up to the time of his death, which was some-
what sudden. He was out on the street calling on
friends, to some of whom he said, “I am living. ready any
time when God shall call.”

In his last days he was a model of patience, for, as his
daughter writes, “ he was tried and not found wanting. He
was a man of prayer. Hours every day was he on his knees
in his room. JI often said to him: ‘If it is necessary for all
to pray as much as you do to get to heaven, few will ever
get there.’ _But no day was he satisfied unless he had the
full assurance that all was well with him. For many years
he professed the blessing of holiness, and said the change was
as great as was that of ee Never in my life,”
she continues, “did I see him give way to temper. If dis-
turbed he said nothing, but on his knees would implore
divine help to bear all his burdens. His loss of hearing was
a great trial to him, for he was naturally very social and en-
joyed remarkably friendly associations, and it was often said
to him in Rome, after his removal there, ‘Why, how happy
you look, Brother Adams! and his reply would be, ‘Why
shouldn’t I look happy? I am happy.’ Religion was always
first with him from the time of his conversion until the day
of his death,” which occurred May 9th, 1879.

We have, in other parts of this sketch, alluded to the
moral and religious character of Brother Adams as a Chris-
44) NORTHERN N.Y. CONFERENCE MEMORIAL.

tian and a minister, It will be proper to refer to him as a
preacher. From the-preceding pages we learn that when on
stations or circuits he almost invariably remained two years.
This, of itself, is not an evidence of eminent talents, but it
is an evidence that the people to whom he was sent received
him gladly, and were well satisfied to enjoy a continuation
of his labors ; that he was what many would call a popular
preacher. What was the ground of this popularity ? Learn-
ing? No! In respect to scholastic education, he had nothing
whereof to boast. Not that he was by any means an illiter-
ate man. He possessed what many of the so-called literati
fail to possess—sound, practical common sense. Here was
found in him one grand element of success. A man among
men, he understood human nature as much as it is usually
given to men to understand each other, and he was not slow
to act from the knowledge thus obtained. Was eloquence
an element in the successful prosecution of his work? By
no means. Very few successful ministers are gifted with
less of the powers of oratory than was Brother Adams. In
fact, he made no pretensions to eloquence, but was satisfied
with uttering the plain truths of the gospel with simplicity
and power, without ornamentation or flights of fancy. He
was not a doctrinal preacher, entertaining his hearers, with
an examination of the comparative merits of this or that
system of theology ; nor an emotional preacher, drawing tears
from eyes unused to weep; but his great success was owing
to his practical application of the gospel to matters of every
day life, in enforcing the rules of holy living. He was what
may fitly be styled a practical preacher, descanting largely
upon the duties of Christian morality in all their minute de-
tails and ramifications. He was in ie habit largely of giv-
ing practical illustrations, from his own observation, in the
enforcement of the truth, particularly as it regards the prin-
ciples of honesty and uprightness of character. Hence, he
would sometimes allude to the habit of borrowing and re-
turning an article of less value than the: one borrowed, as,
for instance, borrowing candles six to the pound and repay-
ing the same number with eight to the pound, or borrowing
a cupful of tea at six shillings per pound, returning the
same quantity in tea that cost only four shillings per pound.
He was particularly severe on smuggling. any might
think such illustrations far too diminutive to engage the at-
tention of a popular preacher, or benefit a large audience,
AARON ADAMS. 444

but as he often said, it is “the little foxes that spoil the vines,”
and if the author may be allowed to express an opinion in
regard to the wants of the past and the present age, he
would enumerate among these wants a style of preaching
similar to the above that will enter as a detective into every
man’s house, his parlor, his kitchen, his chamber, his cellar,
his store, his office, his closet, and detect—that is the word—
whatever is wrong and blameworthy in that man’s life and
conversation. o do this requires, of course, a very large
share of common sense. Let none attempt it unless they have
this qualification. ;

Another duty frequently enforced by Brother Adams in
his pulpit administrations, was that of the government of
one’s temper, and as a consequence, the proper government
of the tongue, especially in the family. After laying down
the rules strictly and forcibly, he would sometimes pause
and say, “I ask no more of you than I require of myself ;”
and on one occasion, when dwelling upon the subject of
having peace at home, and recommending the possession of
a quiet spirit in the domestic circle, he said: “I try to gov-
ern myself by these rules, and never allow myself to be
overcome by passion or temper. If you have any doubts
on the subject, Anna, my wife, is here; you can ask her.”
This assertion corresponds with the testimony of his daugh-
ter, recorded in a preceding page, in reference to controlling
his temper, and resisting by prayer and- intercession a ten-
dency to ill-temper and censoriousness.

We remark, finally, on the success of Brother Adams as
a minister of Jesus Christ, that it was mainly attributable
to his close walk with God, his constant clinging to the
cross, his deep, ardent devotion to the work in which for so
many years he was engaged. He was truly a man of one
work—a workman approved of God, that needed not to be
ashamed. But he fae left. his beloved conference and all
the hallowed associations of earth, to join the dear com-
panions of his youth and riper years, and the innumerable
throng that no man can number.
442 NORTHERN N.Y. CONFERENCE MEMORIAL.

CHAPTER LXIV.

REV. JOSEPH B. LONGSTREET.
*

Tue substance of the following Memoir was copied from
the original manuscript as prepared and presented by the
Committee on Memoirs, at the session of the Northern New
York Conference of 1880, at Ilion, New York. In copy-
ing, we retain the greater portion of the verbiage and state-
ment of leading facts.

Joseph B. Longstreet was born in Onondaga County,
New York, in the year 1835, and died in Mexico, Oswego
County, New York, on the 24th day of May, 1879. Early
in life he was married to a daughter of Brother Northway,
of Onondaga Valley, who, however, did not live long to en-
joy with him the blessings and felicities of a married life,
as she died, leaving a young son an orphan to contend with
the storms of life. The father, in a state of widowhood,
subsequently married Miss Margaret Jacote, who, with a
son and daughter, still survives the husband and father.

Brother Longstreet was reared in a Christian home, and
received early Christian instruction, and at the age of fif-
teen was soundly converted to God, and became a disciple
of our Lord Jesus Christ. He also received a clear call to
the ministry of the gospel. He, however, like many others,
felt inclined to be disobedient to the “heavenly vision,” and
went vigorously to work to prepare for the study and prac-
tice of law. But the voice of conscience, and the whisperings
of the spirit, greatly disturbed his quietude, added to which
were the entreaties of his deeply devoted wife, who clearly
seeing that the path of duty ran in another direction, led
him at length to triumph over earthly ambition, to yield to
the call of God, and, making a sacrifice of all his former
plans and aspirations, he dedicated himself fully to the ser-
vice of God and his church, and freely forsook his chosen
profession of law, and turned his attention to the ministry
of the Word. He accordingly received license to preach,
and a recommendation to the traveling connection, and in
the year 1866, he was received on trial by the Oneida Con-
ference, subsequently admitted to full connection, and or-
dained deacon and elder. Among the charges that he
served during a ministry of thirteen years, in the Oneida
JOSEPH B. LONGSTREET. 443

and Central New York Conferences, were Peterborough,
Chittenango, Camillus and Phenix.

: In 1877, he was transferred to the Northern New York
Conference, and appointed to the charge of Pulaski station,
to which he was re-appointed in 1878. In this place he be-
came greatly endeared to the people, and the people to him,
but alas! the seeds of mortality had become deeply seated
in his frail system, and it soon became evident ‘that his
earthly career would not be a long one. As early as 1868,
his health had become greatly impaired, and continued so
until the close of life. While laboring at Pulaski, he was so
feeble that he felt unable to walk,or even to stand erect in the
pulpit while delivering his gospel message. His last ser-
mon was preached while sitting in his chair. At the next
session of the conference, in 1879, he was induced by his
friends to take a supernumerary relation. Although very
reluctant to leave the effective work, his physician and
others saw clearly that he must desist from his labors, and
he finally yielded to their advice.

Soon after conference, he removed his family to Mexico,
in the same county, for purposes of rest, hoping to regain
his health before the session of another conference, so as tc
take effective work again. He wanted to die, if die he must,
with all his armour on. But God’s ways are inscrutable to
man, for it soon became apparent that his days were fast
being numbered, and so the shadows lengthened, and _he be-
came convinced that his work on earth was done. He be-
came calmly reconciled to our heavenly Father’s will, and re-
signed his own will and all he had, including family and
friends, into the hands of Ged. He continued gradually to
waste away, until the final summons came that called him
to his heavenly home. The closing scenes of his mortal life
were singularly peaceful. Graciously spared the necessity of
enduring acute pain, his end was eminently calm and serene.
On being asked if all was bright, he emphatically replied,
“Yes!” On being further questioned “If the gospel he

reached to others was adequate in the hour of his extrem-
ity ?” he replied: “ Yes! else it hath no power.” Soon he
sweetly passed away to the bosom of his Redeemer and to
the joys of heaven, where rest is for ever secured. The ser-
vices attending his funeral were held in the Methodist church
in Mexico, where a large congregation had assembled to pay
respects to the memory of the departed servant of God. The
444 .VORTHERN N. Y.CONFERENCE MESORIAL.

Rev. Harlow Skeel, presiding elder of the Oswego District,
assisted by Rev. W. F. Hemingway and Rey. A. L. York,
conducted the solemn services of the occasion. The body
was then conveyed to Onondaga Valley, where services were
again held in the Presbyterian church of that place, under
the direction of the pastor, Rev. Mr. Seymour, assisted by
Revs. C. F. L. Hawk, W. H. Curtis and A. L. York. His
earthly remains were deposited in the beautiful cemetery of
that lovely valley, there to await the resurrection of the just.

Brother Longstreet was possessed of a finely organized
nature. Very sensitive to all approaches of sin, very gentle
in all his intercourse with others, and very courteous to all,
he won friends everywhere without seeming to make an
effort in that direction. His friendships were deeply rooted,
and were of the kind that were enduring. He was a true
sympathizer with the afflicted and distressed. No matter
how much of sorrow and sadness might fill his own heart,
he always had smiles and cheer for others in affliction. As
a Christian minister, he was eminently successful in his
ealling, scattering blessings wherever he went, whether as
preacher or eae Simply as a Christian he was devotedly
pious. With him religion was a reality, and Christ a per-
sonal Saviour. In him he found a refuge from the storm and
a shelter from the blast—a strong tower into which he could
always flee and be safe. As a brother minister, he was
greatly beloved by his fellow-laborers, and none loved him
so well as those who knew him best. But it was in the
bosom of his family that his moral worth was fully known,
as it isin every man’s family, be he minister or layman. Asa
husband affectionate, as a father thoughtful and tender, as a
neighbor kind and obliging, as a citizen upright and loyal,
and as aman “aman among men,” laboring for man’s -good
in the present state of being, and in the land of spirits where
we all hasten.

Peace to the memory of the departed one !

CHAPTER LXy.

REV. LUCIUS WHITNEY.

“Rev. Lucius Wuirney, of the Northern New York
Conference, was born in Mexico, Oswego County, June 6th,
LUCIUS WHITNEY. 445

1813, and died at Port Ontario, in the same county, May
29th, 1879. .

“His early religious training was by his godly Presby-
terian mother, and he was converted at the age of eighteen.
Subject from early youth to deep and constant convictions
for sin, that conversion was most thorough, and at onee fol-
lowed by a clear persuasion of divine call to preach the
gospel.

_“He united with the Protestant Methodist Episcopal
Church, and from it received exhorter’s and local preacher’s
license and ordinations ; serving as local preacher for twelve
years in voluntary and regular appointments of his own, and
sla! the regular ministry in revival work with much ac-
ceptability. For ten years of this time his residence was
in or not remote from the village of Chaumont, New York.

“In 1851, Rev. J. H. Lamb came to that village to at-
tend a revival meeting, and advised him to enter the itiner-
ant work in the Methodist Episcopal Church.

“Though under disadvantage from lack of early school
opportunities, save what was derived from a brief time in
the Mexico Academy, ministerially encouraged, at that late
time in life, he undertook and creditably passed the re-
quired course—entering the regular work, first under the
presiding elder, Gardner Baker, and then in the Black
River Conference, and for twenty-six consecutive years he
did his work, never losing a single Sabbath by sickness,
and very few, if any, by storm or other hindrance. He in-
variably reached his appointments, whether the congrega-
tion did or not.

“By much and careful reading, he became familiar with
the best writers and thinkers of his time, and was especially
versed in religious literature and the theology of his own
and sister churches.

“The characteristics of his ministrations were mature and
thoughtful reflection, soundness of doctrine, scriptureness
of statement and language, giving them the solidity and
weight of undeniable truth, rather than mere brilliancy of
utterance. Not aman of hasty speech, it was nevertheless
known of him, on all occasions when truth and righteous-
ness were disparaged, or liable to injury, to wait his mo-
ment and surely give his solid testimony for God and the
gospel, not offensively, but with the firmness and kindness of
that Christian love by which his whole being was ever ruled.
446 NORTHERN N. Y. CONFERENCE MEMORIAL.

“December 16th, 1835, he was married to Miss Clarissa
Ingersoll, and for over forty-three years found by this union
a faithful and most hebpfal companion in all his life work,
one whose family, -with many others beside, will rise up in
the day of God, ‘and call her blessed ’"—and one whose kind
ministering was for him to life’s end.

“Tt was his glory and with emphasis, that his children—
three of whom settled in life survive him—and their com-
panions and their children, as they came to years are worthy
members of the church of his choice.

“One of them, born in ministry, now the wife of Rev.
8. T. Dibble, knows well her mother’s work and will not
fail to do it lovingly and well. His youngest, a daughter
of four years, has waited for years in heaven the coming of
her father.

“As a minister, he was of the faithful, patient, hard-
working kind, his fields of labor requiring him thus to do the
work, inviting only to those whose call was felt to be to save
the perishing. By him churches and parsonages were built
or repaired, and charges lightened or relieved of indebted-
ness, while revivals frequently sprung up under his labors.

“Asa pastor, full of work, he was faithful in visitation,
counsel, prayer and exhortation to godly living, while his
whole character showed deep communion with God. Secrip-
turally, he was a holy man in all manner of conversation,
ever in sympathy with the most devout, utterly devoid of a
pate spirit, and possessing largely that of unvarying chéer-

ul piety.

“About two years ago, failing health placed him among
his superannuated brethren, and the decline continued to
the end of his life. When prevented attendance at last
conference, he said, ‘Tell the brethren, if I am not per-
mitted to see them again, that gospel I have preached com-
forts me now in sickness, is precious, and I am ready to die.’

“ His last brief sickness seemed yielding to recovery,
when by a sudden stroke, a few hours of insensibility and
he was gone.

“A shock of corn fully ripe and fit for his Master’s use.

H. Skeet.”
Pulaski, July 2d, 1879.

Nore.—Rev. Brother Skeel will excuse the transfer of the above com-
prehensive obituary from the Northern Christian Advocate to these
pages.

4
CYRUS PHILLIPS. 447

CHAPTER LXVI.
REV. CYRUS PHILLIPS.

Awxious as we are to embrace within the limits of this
volume, as far as possible, as many of the biographies of our
dear departed brethren in the ministry, who died while
members of the Black River or the Northern New York
Conferences, we find ourselves in the latter part of the work
necessarily circumscribed for want of space, especially in
those cases where the friends and survivors of the departed
have not furnished the necessary material for an extensive
Memoir. In many cases we would have written more ex-
tensively had we possessed necessary facts and statistics, but
in some cases a few of our prominent and highly useful
brethren have taken their transfer to the church triumphant
and but a mere sketch of their labors, trials and successes
are left on record. But God keeps a book of remembrance
for those that loved him. In. the absence, therefore, of
sufficient data, we gladly turn to the annual minutes of our
beloved conference, and if these are not as full and replete
with facts and incidents as would often be desirable, it should
be remembered that the same causes may exist in the present
case. Besides, conference Memoirs are necessarily limited
in extent, because of a want of time to prepare them at con-
ferences, and mostly a want of space in the printed annual
for their insertion. We ,accordingly, as in the present in-
stance, transcribe in these pages the appropriate obituary,
written by Rev. H. W. Bennett, a beloved brother long and
familiarly acquainted with the subject of this sketch, and to
whom the conference and the public is frequently indebted
for articles on similar subjects prepared for the minutes,or our
excellent church paper, the Worthern Christian Advocate :

Rev. Cyrus Phillips.

“ Rev. Cyrus Phillips, a member of the Northern New
York Conference, died at Oswego Falls, N. Y., July 6, 1879,

aged 72 years. a

“The subject of this sketch was a son of Rev. Asa Phillips,
of Marcellus, N. Y., a man of marked ability and reputation.
In this pions home, young Cyrus was trained until he was

1
448 NORTHERN N. ¥. CONFERENCE MEMORIAL.

about sixteen years of age. Brother Phillips’ life has been a
varied and busy one until within the last seven years, during
which time he has been compelled by disease to remain
quietly at home. my

“His earlier manhood was spent in active business life.
He came to Fulton in 1824, and remained several years with
his brother Asa, then in business on the west side of the
river. Subsequently, he removed to Oswego, where for a
time he was engaged in the livery business. He afterwards,
in turn, became interested in a stage route, was captain of a
packet, and superintendent of a line of packets running be-
tween Oswego and Utica. In 1843, he entered into a suc-
cessful merchntile business in Fulton, and he is remembered
as a very active and pushing business man. He was pos-
sessed of a business ability of a high order, and, had his duty
led in that direction, he would probably have continued one
of the leading business men of Oswego County. But. the
Master needed him for other work. About the winter of
1846-7, he was smitten with the typhoid fever, and for a
time his life was despaired of. uring this illness, and
when he was very low, he promised the Lord if his life was
spat he would devote it unreservedly to his service.

rother Phillips often during his life remarked that he first
gave his heart to the Lord aiiati but seven years of age, and
felt that his life-work was in the Christian ministry, but he
stifled the call and turned to the world. His conviction,
however, on his sick bed was deep and earnest and his con-
version clear, thorough and positive. He knew at once he
was saved and so did all within reach of his influence. On
his restoration to health, he sought out at once the meetings
in the Methodist Episcopal Church in this place, of which
Rev. A. J. Phelps was then pastor, and soon he became a
member of the same. He at once heard the call to enter the
ministry, and immediately began arranging his business so
that he might enter the conference untrammeled.

“He joined the Black River Conference in 1852, and
served, in the order named, the fgllowing charges: Victory,
Rose, Evans Mills, Three Mile Bay, Turin, Copenhagen,
Rodman, Frankfort, Vienna, Scriba, Westmoreland and
Boonville. At this latter place; in 1872, he was prostrated
with an apoplectic fit, resulting in an inability to use lan-
guage, and soon after he returned to Fulton. He has been
unable to preach since, though his earnest soul has yearned
CYRUS PHILLIPS. 449

for the work. His piety was marked and deep. No one
who knew him doubted ‘the sincerity of his motives or the
purity of his heart. He was wholly devoted to the Master
and his work. His preaching was clear, methodical, earnest
and spiritual, and of a higher grade than the average.

_‘“ For a number of years he was the recording secretary of
his conference. It is needless to say that he filled that office.
to the entire satisfaction of his brethren. He was not a
talker on the conference floor, but he was ever an interested
and close observer. During his superannuation, so far as
his strength allowed, he soot side and shoulder to his pastor,
and he was as good and faithful a layman as he had been
preacher. His sufferings were considerable at times, yet he
longed and hoped to be able to preach the gospel a few times
more ; but physical disabilities would not allow. Whenever
the church bell rang, he would often weep if unable to
answer its call to prayer. But now his work is done, and
his sufferings are over, and he has passed on to his reward.
Truly, ‘the memory of the just is blessed.’ He held ahigh
place in the esteem of his brethren in the ministry, and of
all the churches where his lot was cast.

“ His religious experience to the very last was triumphant.
Without a doubt or a fear, he passed from his earthly to his
heavenly home, for he ‘ read his title clear to mansions in the
skies,’ where he has joined in a happy and longed-for re-
union with loved friends who had passed on before.

“ Brother Phillips was twice married, the first time, Feb.
19, 1834, to Miss Ann Burt. She died April 26, 1853, leav-
ing four children, now living. The second marriage was
with Miss Lydia Richards, Dec. 1, 1858, who survived him
with four children living. His funeral services were attended
at the Methodist Episcopal Church in Fulton by a large
number of loving friends, several members of his conference
participating. H. W. Benverr.”

Fulton, N. Y., Nov. 8, 1879.

We will add a few personal remarks in relation to the
subject of our sketch, as elicited from our rather limited
sources of information and frequent personal interviews
with him as an active member and officer of the conference.

Brother Phillips had a tall and commanding form, with a
stately appearance and gentlemanly manners. One who
could impress upon the mind of the stranger an idea of per-

29
450 NORTHERN N.Y. CONFERENCE MEMORIAL.

sonal worth and true dignity of character; easy, affable, and
unassuming, he was approachable to all and by all, and
hence was well adapted to mingle with all classes of society,
whether in the higher or more lowly walks of life. Ina
word, he apnened every one whom he met as being a
plain, dignified Christian gentleman.

As ascholar, if not prominent, he was at least respectable.
Notwithstanding his early days were mostly spent amidst
scenes and in business pursuits not supposed to. be promo-
tive of scholarship, yet, when he gave himself up to the ,
work of the ministry like the apostles of the Master, he ven-
tured, and trusting in the Lord, and conscious of the latent
power within him, and applying himself assiduously to the
different branches of conference study, he passed a highly
creditable examination during each of the four years of his
conference course. Among other qualifications for the min-
istry and for general business, he was a beautiful penman, and
for this reason for several years he was chosen conference
journal secretary, an office of great importance and respon-
sibility, the duties of which office he discharged to the
entire satisfaction of his brethren in the conference and es-
pecially his fellow secretaries.

We now leave this good man to his final rest till: the
“heavens be no more.” When Brother Phillips, and the
thousands of Christian heralds who have preceded him,
and the thousands who may follow after him, shall as a part
of the vast assembly of the church of the first born in
heaven, unite together in anthems of praise to him who
sitteth on the throne, and to the Lamb forever.

ah a,

CHAPTER LXVI,
REV. WILLIAM ©. LOOMIS.

Tis in some respects unfortunate minister, was born in
Westmoreland, Oneida County, New York, in the year
1809, and in the same town or vicinity he spent the greater
poe of his life, as it is said that during no portion of his
ife did he reside more than a day’s journey by horse and
wagon from the place of his birth and funeral. His edu-
cational advantages were very limited and he was as some

\
WILLIAM C, LOOMIS. 451

think, not fully qualified for the work of the ministry, and
yet he possessed many noble traits of character, that ren-
dered him a favorite with many. He was converted when
he was about twenty-four years of age, under the ministry
of Rev. Dan Barnes, in the town of Trowell, in the county
before named. His parents were Congregationalists, but
their son in boyhood years had become tinctured with infi-
delity, and when led at last, through the influence of Metho-
dist preaching, to embrace the truth, his conversion was of a
convincing and demonstrative character. The revival un-
der Brother Barnes resulted in the erection of a new
church in Lowell, and served more fully to establish the
doctrines and usages of Methodism in that_ place.

At the early age of twenty-one, young Loomis was mar-
ried to Miss Sabrina Dean, with whom he lived in great
harmony, for a period of thirty years, when, in 1857, she
died, and left her husband to mourn his own and his family’s
loss in the departure of. their loved one. He subsequently
was married again to another lady, who also died, leaving
him a widower.

After his conversion in 1833, he became a bold defender
of the faith as it was once delivered to the saints, and was
soon licensed to exhort, and afterward to preach as a local
preacher, in which latter capacity he served for some years.
In 1840, he joined the Oneida Conference on trial, and was
appointed to New Hartford, and the following year, to
Cherry Valley. In 1842, he was received into full connec-
tion and stationed at Winfield, where he remained two
years ; 1844, at Clinton; 1845-6, at Augusta; 1847, at
Litchfield; 1848, at Cherry Valley. In 1849, he was super-
annuated ; 1850, made supernumerary, and in 1851, he lo-
cated, and thus ceased to be a member of the Oneida Con-
ference, having retained a relation to that body as a travel-
ing preacher for eleven years. He continued to serve as an
ordained local elder within the bounds of that conference,
until by a change of boundaries and name it ceased to exist
as an anrfaal conference. This act of withdrawing from
the conference was, no doubt, the great mistake of his
life. He engaged in business, but was not successful, and
in ten years lost all his property. He spent the most of his
time in taking orders for fruit trees, traveling from place to
place among his friends and acquaintances, preaching fre-
quently, and sustaining his reputation as a faithful local
452 NORTHERN N.Y. CONFERENCE MESORIAL.

preacher. THe kept a diary, in which is found recorded the
text from which he preached his last sermon.

Although generally unsuccessful in business matters, he
was of a hopeful temperament, and always expected to re-
trieve his losses. Ne disaster or misfortune seemed to dis-
courage him. In 1877, while stopping at the house of a
friend, near Cortland, he was stricken with paralysis, from
which he never fully recovered; and in this state he re-
mained for some time, depending on the charity of friends
for sustenance and care, but partially lost sight of by his
brethren in active life.

At the session of the Northern New York Conference in
1878, held in the city of Rome, Bishop Haven presiding,
a rumor was circulated on the conference floor that a Meth-
odist preacher was in the Oneida County poor house. On
inquiry being made, it was ascertained that his name was
W. C. Loomis; that he had formerly been a traveling min-
ister; that he was now a local minister; that some time
during the preceding year he had been sent by the au-
thorities of Cortland County to Oneida County as a pau-
per, and lodged in the county alms house.

On ascertaining these facts, a general excitement was pro-

~ duced among the ministers of the conference and the citi-

zens of Rome and other places, and after one or two electri-
fying speeches by Chaplain McCabe and others, money was
at once raised to support him comfortably for at least one
year. Arrangements were at once made by the conference
and the church at Rome to provide for him in the future.
The same day he was brought from the county house to the
seat of the conference and with much rejoicing presented by
Bishop Haven to the conference, and given a chair by the
side of the bishop. He was also restored to membership in
the conference. Brother Loomis, though feeble in mind,
seemed to comprehend and appreciate to some extent the
kindness shown him, and especially the great change that
had taken place in his circumstances within the last few
hours. His situation during the remnant of his life was at
least comfortable, and by him, so far as reason still sat en-
throned, duly appreciated as the result of brotherly kindness
and Christian charity. Enjoying thus the friendship of his
brethren, though the most of them had been entire strangers
to him prior to the last conference, he continued to linger
upon the shores of time until the 23d of August, 1879, when
LYMAN BEACH. 453

he quietly fell asleep in death’s embrace after a final illness
of three weeks’ duration.

_His funeral was attended at Westmoreland, the place of
his birth, and a handsome tombstone was erected over his
grave, which bore the following inscription : “Erected by
the Northern New York Conference.” ,

At the same conference before alluded to, his name was
placed on the list of superannuates, and after being com-
fortably domiciled in a kind Christian family, he was regu-
larly visited by his pastor and lay brethren, who found him,
from time to time, happy, hopeful, cheerful and_ contented.
He left no children living, three having preceded him to
the “home beyond the tide.”

Brother Loomis is represented as having been a good.
preacher. Possessed of a retiring yet cheerful disposition,
always pleasant and always welcome to the hospitality of
his friends, he had the elements of a useful, successful min-
ister. His great lack seemed to be a want of confidence in
himself, and over-confidence in others. Had he trusted less
to others, and exerted himself more fully in his own behalf,
had he at times been less visionary and more realistic,
having fewer air castles and more solid rock in relation to
secular matters, he might have succeeded in business. Every
man has his errors, and Brother Loomis was not ex-
empt; but he always, to the last, retained his love to God
and the church of God, and though dying poor, we doubt
not he is now enjoying the riches of his heavenly home,
that he has entered “the city that hath foundation, whose
maker and builder is God.”

CHATER LXVUI.
REV. LYMAN BEACH.

Tus aged minister of the gospel was but little known
during the days of his effective service among the preachers
or lay members of the old Black River Conference, his ap-
pointments having always been farther south or west
than the original bounds of the above conference, and hav-
ing become a member of the more recent Northern New
York Conference, at its organization in 1872. Weare happy
454 NORTHERN N.Y. CONFERENCE MEMORIAL.

however, at being able to present to our readers an interest-
ing account of his life and labors as furnished by Rev. J.
W. Simpson, of Knoxboro, New York, for the Worthern
Christian Advocate :

“Rev. Lyman Beach, a superannuated member of North-
ern New York Conference, died at the residence of his son,
John Beach, in the town of Augusta, New York, January
30th, 1880, aged 87 years.

“Lyman Beach was born December 21st, 1792, in the
town of Wallingford, Connecticut. In, his youth he was
preserved from thosé habits of vice and dissipation which
unguarded youths frequently form. At the age of seven-
_ teen years, while attending meetings under the direction of

Rev. Elijah Hedding, presiding elder in the New England
Conference, he was powerfully converted, and joined the
Methodist Episcopal Church, much against the will of
parents and other relatives; but he had found the priceless
pearl in his heart, and, in keeping with his usual decision,
the resolved to abide with the Methodist. In 1811, he was
united in matriage with Miss Patty Doolittle, who was
about his own age, with whom he lived in love, peace and
friendship about sixty years. To them were born eleven
children,.ten of whom became heads of families. He says
of his dear wife, ‘She was a kind, loving and pious com-
panion, an affectionate mother and an example of meekness
and patience.’ She died in great peace, January 21st, 1871,
thus preceding him in the glory-land nine years. In 1818,
Brother Beach received license to exhort from Rev. Eben-
ezer Washburn, preacher in charge on the old Middletown
and New Haven Circuit, which he used with acceptability.
In 1814, he was drafted, and served in the war with Great
Britain. While absent from home and exposed to the
temptations and trials incident to camp life, he lost his re-
ligious enjoyment, and, as he says, ‘backslid and left the
church.’ In the year 1818, he moved into the town of
Stockbridge, New York, and bought him a farm; the
country was new, and by dint of hard work and persever-
ance, he succeeded in getting himself ahome. In a revival
of religion, that was held in the town shortly after his
arrival there, he was reclaimed, and joined the church of
his first choice, and settled down by faith on the sure foun-
dation, Jesus Christ the Lord. In 1820, he received ex-
horter’s license, and held meetings in school-houses and
LYMAN BEACH. 455

private dwellings, as opportunity favored. In 1822, the
church gave him a local preacher’s license, which he used
with great acceptance until recommended to the annual
conference for admission. He served one year under the
presiding elder, Rev. Daniel Barnes, and in 1828, was ad-
mitted on trial in the old Oneida Conference, and was
ordained deacon by Bishop Roberts. In 1833, he was
ordained elder by Bishop Hedairas Father Beach was a
good preacher. The excellency of his character, and the
superiority of his gifts, rendered his preaching highly ac-
ceptable, and secured for him not only large congregations,
but more than ordinary attention.

We do not claim for hima place amongst men disiin-
guished for their deep erudition, practical research, classical
taste, rich and creative fancy, but he had a sound judgment,
clear and comprehensive views of divine truth, a retentive
memory, a ready command of language, a pleasing address,
and, above all, was favored with ce ‘unetion of the Holy
One.” He was a ‘workman that needeth not to be ashamed,
rightly dividing the word of truth.’ As a preacher, he was
abundant in labors, traveling on horseback ower his long
circuits, and receiving but little remuneration for his labors.
Many in this town remember him in his arduous labors, and
his peculiar traits of originality. He was always equal to
his tasks. He took great delight in setting forth the doc-
trines of the Methodist Church, and was singularly ready
to battle in argument, the peculiar tenets of Calvinism.
Brother Beach was a man admirably adapted to the work of
the Methodist itinerancy. He was a man of faith and
prayer. Prayer was his sweetest and most refreshing exer-
cise. His soul seemed to gleam with seraphic ardor as he
drew nearer and nearer the throne of grace; he told me it
was his element of life. He was a man of great cheerful-
ness. The religion he partook of was not cold and joyless,
unaccompanied by any evidence of God’s forgiving mercy,
or encumbered with doubts and fears. Being ‘justified by
faith, he had ‘peace with God.’ It was truly refreshing
to be even a short time in his presence; his ardent, friendly
feeling cheered one like the sunshine. How often have
we seen his countenance beaming with pleasure and delight,
as he endeavored to transfuse his happy spirit into others.

‘He put on charity.” He was eminently a peacemaker ;
and his efforts in this God-like work were often crowned
456 NORTHERN N.Y. CONFERENCE MEMORIAL.

with success. His conscientious attachment to the Metho-
dist church must not be forgotten. He loved her doctrings
and polity. He identified himself with her in its day of
suffering and reproach and persecution. But he was not
ashamed of that. Nothing could make him dissever or con-
ceal his attachment for his religious associates, No one
was ever more diligent in the discharge of his duties as reg-
ular as the conference returned him, or sent him to his
field of labor. He was faithful at his post until enfeebled
health compelled him to retire from effective to a superan-
nuated relation in. his conference. He enjoyed a green
old age, his faculties unimpaired, he read, and prayed, and
enjoyed communion with God. In my visits with him dur-
ing my pastorate on Knoxboro charge, I found him happy,
hopeful and trusting. During the past nine months he has
been confined to his bed, and gradually sinking to his last
rest, which occurred Friday, January 30th, at 9 o’clock, A.
M. He exchanged this malarial atmosphere of earth, for
the perfect health of heaven and endless glory.

“The following is the list of charges that he served: . In
1827, Palatine and East Brocketts Bridge ; 1828-9, Camden ;
1830-31, Lebanon ; 1832-3, Brookfield; 1834-5, Norwich ;
1836-7, Westmoreland ; 1838-9, Litchfield ; 1840-41, Deans-
ville and Clinton; 1842, Sangerfield; 1843-4, Augusta;
1846, Smyrna; 1847, Hamilton; 1848-9, Brookfield ; 1850,
Onondaga; 1851, Onondaga mission; 1852, Camillus;
1853-4, Lowell; 1855, Westmoreland; 1856-7, Bennett’s
Corners and Indian missions; 1858, superannuated. He
lived in Verona until 1874, then he went to live with his
youngest son, John, who lives’ in Augusta; at whose house
he died. ‘Father Beach,’ like the hero of many a well-
fought battle, covered with glory, has gone from labor and
suffering to rest and reward. |

“He leaves nine children, Rev. Whiting Beach, Lyman
and Charles Beach and Mrs. Voorhees, of ‘Mansfield Penn-
sylvania; Chauncey Beach and Mrs. Spaulding, of Fort At-
kinson, Wisconsin; Mrs. Dann, of Verona, New York;
John Beach, of Augusta, New York, and Mrs. Rev. W. E.
York, of Stockbridge. Thus has passed away one of the old-
est ministers of the conference, one of the pioneers
of this section, and one who exerted a powerful influence for
good. ‘Servant of God, well done.’ J. W. Smuwpson.”

Knoxboro, New York, Feb. 6th, 1880.
 

REV. J. T. HEWITT.
JOHN T. HEWITT. 45

aT

CHAPTER LXIX.
REV. JOHN T. HEWITT.

_ Tux compiler of this work in attempting a sketch of the
life and iabors of Brother Hewitt, is satisfied that he can
furnish nothing more appropriate or that will be more ac-
ceptable to the reader than the following article, which ap-
peared in the columns of the Northern Christian Advocate,
and was written by his pastor, Rev. H. W. Bennett :

Rev. J. T. Hewitt.

“ Rev. John Templeman Hewitt was born at Swaffham,
Norfolk, England, Maneh 28, 1814. He died at his resi-
dence in Fulton, N. Y., Feb. 18, 1880. Though he had
failed rapidly for the past year or two, he was comparatively
well until about six weeks previous to his death.

“ At a very early age he was bound out as an apprentice
to a printer. He served seven years in learning this trade.
At about fifteen or sixteen years of age, he was converted
and joined the people called Methodists, then a despised
sect. It being soon found that he was a young man of piety
and talent, he was at sixteen years of age made a local
ener and sent out to supply vacant and destitute places.

any a time he would take a bit of bread and cheese in his
pocket on a Sunday morning and walk eight or ten miles to
preach the gospel in some barn or private honse. At the
close of the morning service he would at once start on foot
for his next appointment four or five miles distant, stopping
on his way by a brook to eat his bread and cheese, never
deeming all this a hardship, so glad was he of an opportunity
to invite sinners to Jesus.

“Thus for fifteen years did he serve on the ‘ ministerial
plan,’ of the English circuits, as a local preacher, all this:
while laboring with his hands for his daily bread. It is but
just to say that he would have been in the regular work as a
member of the British Conference, but for the fact that their
rules forbade them to receive married“men.

“ At twenty-five years of age he was married to Miss
Hephzibah Mayfield. ; Eee

“In 1846, he came to America, landing in New York
with his wife and four little ones, a stranger in a strange
458 NORTHERN N. \. CONFERENCE MEMORIAL.

land, and poor at that. He soon became acquainted with
New York city Methodists, who invited him to their homes
and pulpits. In a short time he obtained work as a printer
at the Methodist Book Rooms, then under the management
of Mr. George Lane, where he labored about a year. But
‘this busy, earnest nan must preach a crucified Saviour on
Sabbaths, even if he did set type on working days, and in
less than a year, he had preached in every Methodist Epis-
copal Church in New Yorkand Brooklyn but one, often aid-
ing the pastors for weeks in extra services.

“Tn 1847, Brother Hewitt joined the Black River Gon-
ference on probation, and was stationed at Cicero, N.Y.
The two following years he was stationed at Fulton, N. Y.,
where, in March, 1850, his wife died. Still being on trial,
and not choosing to come up for examination at the confer-
ence of 1850, his connection with the conference ceased.

“ In July of the same year, he was married to the widow
of Frederick Fally, of Fulton, N. Y., and shortly afterward
the family removed to their pleasant farm residence, one
mile east of Fulton.

“Tn 1852, he supplied the pulpit of the Baptist-Church of
Fulton. In 1853, he performed a similar service for the
Presbyterian Church of the same viliage. The two following
years he preached at a couple of country appointments in
the town of Volney.

“Tn 1859, Brother Hewitt joined the Wesleyan Methodist
Church, and labored with that body four years, preaching
mostly in Fulton. During three of these years, he was presi-
dent of the Wesleyan Conference.

“ About 1863, he became editor of a magazine entitled.
the Leligious Monthly, a very excellent family periodical,
which he continued for six years. He also published a peri-
odical called the Preacher's Companion, which continued a
year or two. ;

“In 1866, Brother Hewitt again joined the Black River
Conference, and he was stationed at Ogdensburg for three
years successively. His next. appointments were: Adams,
two years; Gouverneur, two years; and Mexico, two years.

“Tn the spring of 1875, his health having partially failed,
he took a supernumerary relation, and returned to his old
home in Fulton. The last four years of his life he has been
on the superannuated list. Laid aside from active work, he be-
came an attentive worshiper with the church he loved so well.
JOHN T. HEWITT. 459

“He was ever present at service when health allowed.
' The last time he met with us in God’s house was at our
quarterly meeting on the closing Sabbath of 1879, when, for
the last time, he knelt with us and partook of the Lord’s
supper.

“During his final illness of six weeks, which was caused by
dropsy of the heart, his sufferings at times were severe, but
he ever triumphed through Christ. When he first gave up
hopes of his recovery, he began to look for the foundation
for his hopes. He wanted to know of a certainty that his
feet were then on the rock. His brief history seemed spread
out before’him. He saw himself a boy of sixteen with a
cold lunch in his pocket in London, going out to preach in
some little church, and tell of a Saviour’s love for dying men.
He reviewed his years of apprenticeship, laboring all his
working hours at his trade and all his Sabbath to save sin-
ners, returning on Monday only to meet the gibes and sneers
of his companions, who turned everything sacred into
ridicule.

“ He thought of his other years of labor in the Master’s
vineyard.. ‘ Well, says he, ‘what of all that. There is
nothing in all I have done to save me. I must have some-
thing more than that, or I cannot merit eternal life.’

«Then he thought of his failings and failures, and was
sinking down in despair, when he remembered that Christ
died for the chief of sinners, and he could not be more than
chief. The words of Job then came to him, ‘I know that
my Redeemer liveth, and because he liveth I shall live also.’
‘Here,’ said he, ‘I will hang my hopes, here is solid ground’
—and he felt he was on the rock.

“ He then quoted part of the 319th hymn :

4 Lord, I believe thou hast prepared,
Unworthy though I be,
For me a blood-bought, free reward,
A golden harp for me.’

“One night during great suffering, he said Satan was fill-
ing his mind with all sorts of unholy thoughts, and that he
could think of nothing to answer him, when his companion
whispered in his ear, ‘When thou passeth through the
waters I will be with thee, and through the rivers, they shall
not overflow thee : When thou walkest through the fire thou
shalt not be burned, neither shall the flame kindle upon
460 NORTHERN N.Y. CONFERENCE MEMORIAL.

thee.’ The quoting of this beautiful promise seemed like a
key unlocking the whole treasure-house of promise and com-
fort, and he went on repeating promise after promise until
he was triumphant and Satan had fled.

“One said, ‘ You had better sleep now, you are so tired.’

“¢No, he said, he was afraid Satan would come while he
was asleep and rob him of his victory. ,

“ During his illness he rested alone on the merits of Christ
who paid his debt.

“ On one occasion while I was with him, I quoted, ‘My

eace I give unto you,’ ete., when he immediately broke out,
‘ Bless the Lord, peace like a river.’ On another occasion
as I was about leaving him, he grasped my hand and held it
for a long time firmly, and repeated,
‘H’en now by faith we join our hands,
With those that went before
And greet the blood-besprinkled bands
On the eternal shore.’ :

“And so it was almost continually, his memory so richly
stored with scriptures and hymns often poured out these
rich effusions for his and other’s comforts.

“ Brother Hewitt was an extra good preacher; he was
studious, talented, often eloquent, always forceful and never
dull. His mind was well stored with knowledge, acquired
mostly by himself, without the aid of schools, and he under-
stood how to use what he knew with the best effect. His
friends remember many interesting incidents of sermons
preached by him when in his prime. He was eminently
social, thus winning many friends where he preached.

“Thus at last a good man has gone from among us, but
he is not dead. .

“He had six children by his first wife, all of whom are
now living. .

“ By his present wife he had four children, one of whom
died in infancy ; the other three are now living, and all have.
been present during his illness, kindly aiding him to bear his
pains. He loved his children and companion very dearly,
and could not too often speak of his happiness in having
them about him during his last hours.

“His funeral was attended at the Methodist Episcopal
Church in Fulton under the charge of the pastor, assisted
by several ministerial brethren. H. W. Benner.”

Fulton, N. Y., Feb. 26, 1880.
GEORGE SAH VER. 461

The writer was well acquainted with Brother Hewitt. In-
deed, no one could come in contact with him for any length
of time without becoming acquainted with him. There was
about him and in him what some call a soul of “ magnetic
influence,” which even a stranger could not resist. He was
a perfect gentleman in his manner, and yet perfectly ap-
proachable by all classes in society. He was a superior
preacher, and one of the best readers of our beautiful hymns
to which the writer ever listened. But he has gone, and

“Saved by the merit of his Lord,
Glory and praise to Christ he gives;

Yet still his merciful reward
According to his work receives ;

And with the seed he sows below,
His bliss eternally shall grow.”

CHAPTER LXxX.
REV. GEORGE SAWYER.

Ar the period of the lamented death of Brother Sawyer,
he was a member of the Central New York Conference, but
having been born and educated and spent nearly all his
active ministerial life within the bounds of the old Black
River Conference, it seems proper that a chapter of this
work should be devoted to his cherished memory, and for
this reason, and our personal love and respect for the memory
of Brother Sawyer, we add what follows:

George Sawyer was born in the town of Potsdam. His
father’s name was Mannasah Sawyer, and was one of the
original members of the Methodist society in Potsdam. He
was a man full of faith and of the Holy Ghost, and lived
to a good old age. His mother was one of the sainted ones
of earth, living and dying a happy yet suffering Christian
woman. Among other children, they had two sons, John
and George, both of whom in early life were converted to
God, and became ministers of the gospel. Our first aequain-
462 NORTHERN N. Y. CONFERENCE MEMORIAL.

tance with the family was formed about the year 1840, c
perhaps a little later, when, on invitation of Father Sawye
we visited their humble residence on the banks of th
Racket River, in the lower part of the town of Potsdam, fc
the purpose of preaching a sermon, and holding a meetin
for the special benefit of Mother Sawyer, who, for som
years, had been a confirmed invalid, and where we enjoyed
refreshing season from the presence of the Lord. Prior t
this time, however, we had made the acquaintance of th
two sons, who were then blowing the gospel trumpet on th
walls of Zion—with George as a‘member of the Black Rive
Conference, and with Jolm and his excellent wife at th
hospitable home of Father Hugh Montgomery, in Sout
Canton, whose daughter married Brother John Sawyer, an
who made it their home with her parents—the author at th
time being in the earliest years of his ministry and unma:
ried. From this circumstance, a friendship was formec
which has continued thus far through life.

The particular date or circumstances of the conversion ¢
George Sawyer, we have not learned, but it was while h
was quite young. He joined the Methodist Churgh in Pot
dam village, and was by the quarterly conference of the
station licensed to preach, and also recommended to join th
traveling connection.

He was admitted on trial in the Oneida Conference i
1835, and appointed to Sandy Creek, which, at the next cor
ference of 1836, was found within the territory of the Blac
River Conference, and accordingly, he became identifie
with the latter body. In 1836, he was stationed at Fo.
Covington; 1837, received into full connection, and ordaine
deacon by Bishop Hedding, and appointed to Malone ; 183:
re-appointed to Malone ; 1839, ordained elder, and appointe
to Ogdensburg ; 1840, Ogdensburg ; 1841, Sackets Harbor
1842-3, Belleville; 1844-5, Pulaski; 1846, Rome; 1847—
Lowville ; 1849-50 ; Weedsport, 1851-2-3-4, presiding eld
of Oswego District ; 1855-6-7-8, presiding elder of Camde
GEORGE SAWYER. 463

District ; 1859-60, Gilbert’s Mills; 1861, he was superan-
nuated, and so remained till the time of his decease.

During the earlier years of his superannuation, he filled
the office of United States assistant assessor for the division
of the 22d congressional district, in which the important
village of Fulton, in which he resided, was situated, he re-
¢eiving his commission as such assessor from Hon. Salmon
P. Chase, secretary of the treasury. He filled this office to
the entire satisfaction of the government for about ten
years, or as long as the office existed. The writer for the
same length of time, filled the same office in the 5th division
of the 17th congressional district, and whenever we hap-
pened to meet at our conference sessions, enjoyed some
hearty conversations together, while we compared notes and
related incidents of our official experience.

Soon after he was released from his internal revenue
duties, he removed to Syracuse, where one of his sons was
located, and settled down into alife of retirement, but not of
inactivity, but continued to preach and maintain his charac-
ter as a Christian and Christian minister to the close of
life. As it regards his latter days and the closing scenes of
his earthly toils, we cannot do better than to give the
address of his friend and brother, Rev. J. D. Adams, D.
D., at his funeral in Syracuse, February 27th, 1880, at which
there was a large attendance of people, citizens and others,

and at which there were appropriate services, suitable for
such a solemn and mournful occasion :

“ Brothers and friends, to-day we gather around the still
‘form of our comrade. This quiet hour seems like the lull
in the truce which contending hosts yield the one to the
other amidst the storm of battle, that they each may bury
their dead. Tenderly, with subdued spirit, we speak our
sorrow, we lay our chaplet on this cold brow; we lift our
eyes in hope; and then again into the conflict, only too soon
to feel within our own hearts the piercings of the insatiate
archer’s shaft, whose unerring hand has laid low our brother.

“With the consciousness, grim though it be, that upon
ourselves is trained the missile of death, we bow down to
464. NORTHERN N.Y. CONFERENCE MEMORIAL.

lift up this fallen form of our brother in the strife, and
bear it to the grave.

“Tt is human to consign this body ‘dust to dust ;’ but it
is brotherly to speak his virtues. In more senses than one,
the lamented, who is before us, is a part of ourselves. Not
in the outermost sense of oneness in race, nor in the more
restricted meaning, as of citizenship; but in that nearer and
more hallowed unity of church relation, was he, yea, ¢s he, part
of us; and to some of us, may I be permitted to say it, as a
brother minister is he, in fibres which clasp closer and more
consciously about’ the heart, part of ourselves. And nearer
than even this, I forget not, is he to this broken circle, who
this day bow under the shadow of this, to them, strange ex-
perience. His conflicts have been our conflicts, the cause
to him and to us is one; his virtues, his heroism in the
strife, his victories, as Elijah’s mantle, fall on us, as from
ourselves ascending they thus shall fall upon those whose
uplifted eyes shall watch our ascension.

“ As broken parts of that which is and must be one, we
ather here, feeling ourselves shattered amidst the earthly,
eeling ourselves blending in the heavenly and the immortal.

As the rush of Niagara breaks down its own cataract, and
makes it recede from itself, so time and death with their
Titan hammers, chip down the firmest earthly associations
which our past has built up.

“We get ominous glimpses of the fact that we are grow-
ing lonesome. Strains not far away of the song, which we
shall weep sometimes as well as sing, fall upon our ears,
‘My company before is gone.’ The inevitable is at our heels.
Like the wave that washes out the wake of the ship, the way
which we have beaten out, down to this hour, survives not
the stroke which made it, and we come to feel that we have
no past, that only the now and the ¢o-come is our own.

“Some of us, at least, cannot but be turned to look back
upon years that are gone, as we look upon this immobile
face, which in a few moments, we shall look at to see again
on earth no more. If, to a stalwart faith, it is a weakness
to yield in this presence to a retrospect, some of us must
confess our weakness. If we must ‘forget the steps already
trod, we cannot forget those who were with us as we
trod them. Twenty-five stirring years give us an are by which
we can tell quite definitely what shall be, or at least, what
shall attend the full circle of our life here upon the earth.
GEORGE SAWVER. 405

“Twenty-five years ago this coming spring, in the north-
eastern portion of Oswego County, one day a strong, vigor-
ous, active man drove up to my door. He was in the ver
bloom of manhood. It seemed as if it would be long before
the labors of his robust activity and the load of years
would be seriously felt by him. That man was my presiding
elder ; and the door at which he called was that of a young,
immature preacher, who had just entered upon the strange-
ness and responsibility of the pastorate. Many excellent
men in widely extended fields have sustained that relation
to me since- then, all of them men who have been to me
brothers honored and loved, and who have been worthy of
the trust which the church committed to them; but it will
be permitted me to speak with special tenderness of my
dear old friend, who has from that day been to me, in the
interest each of us felt in the other, my presiding elder.
With any position which it might be given me to earn in
the esteem of my brethren yet to gain, this man was as con-
siderate and kind in his relations to the boy asif he already
had in his possession conference influence to wield. He was
a brother, a father, not an autocrat ; and a shrinking young
preacher had a right to love him. And my cherished old
presiding elder, 1 will lay this tribute on your marble brow !
Seven years passed away, and it was mine to be the pastor
of his family and of himself for three years in Fulton.
Never shall { forget the faithful, most helpful friendship
which he gave me.during those years. ‘They were years
such as, may God grant, we never may have in this country
again. Amidst their stern responsibilities, which I had to
share, this man stood by me unflinchingly and, as well, man-
fully met his own responsibility. I am thankful to God
that he let me have the privilege of receiving one of these
worthy sons and his wife into the church, as some return for
my old friend’s kindness to me.

“What a group was that in the Black River Conference
twenty-five years ago! But yesterday, I looked upon the
faces taken at its last session, which was held in Malone. I
shall not forget that chill spans day as we marched out in
front of the church headed by Bishop Simpson. It was the
work of one flash of sunlight that fixed those faces so that
we now look upon them. But, alas, as I looked at the group,
the older men in front, how the oe faces of that front
group have melted away ; Reynolds, Baker, Dunning, Hap-

30
466 NORTHERN N.Y. CONFERENCE MEMORIAL.

good, Salisbury and others, as Armstrong, Stone and many
younger men in the rear are gone.

“Tn my Fulton pastorate with Brother Sawyer, there were
associated with me, in one way and another, Dunning and
Hewitt and Vandercook. A week or two ago, Hewitt was
borne to his grave. The others died some years ago. I say
it not at the expense of other noble conferences, when I say,
grand old conference was that Black River Conference! It
was bright when it was ours, and its memory grows more
hallowed as the date of its existence recedes. Ainong the
active men whose presence was felt in its session at Weeds-
port, a quarter of a century ago, was our. brother, was Shep-
herd, was Mattison, Tuller, Justin, Alden and others, some
of whom I have already named, and some who yet remain
whose heads have grown gray, and Bishop Janes was there.
In the Black River Conference was our brother’s active
‘ministry as a conference preacher, except his first year, which
was in the Oneida Conference. A large portion of its
prominent pastorates he served. Eight years was he a pre-
siding elder. For at least twenty-five years he did effective
service as a preacher of the gospel. He was a fine preacher,
attractive in his person, pleasing and forcible in his delivery,
his voice commanding and magnetic, his style easy. De-
cided in his convictions, thoroughly loyal to the doctrines of
the Bible, he could not but hold the attention and deeply
impress the people. He was manly. He was a genuine
Christian gentleman. This was always characteristic of him,
but it was interesting to see how the gentleman displayed
itself when his body was a mere wreck and when his polite
courtesy cost lim such physical distress. The last words I
heard him speak were spoken when aroused from his stupor,
and the urbanity of the man was so remarkably evident that
one could not but say, The gentleman is in his very soul.
His perceptions were quick, and his judgment sound. He
was emphatieally an intelligent man.

“Tn the Methodist Episcopal Church, the years of effee-
tive relation to the conference is not the only, nor perhaps
the severest test of the genuineness of the minister. The
man who can pass through the years of his necessary super-
annuation, and be a help rather than a burden to the church
where he lives, maintain an unblemished life, gracefully and
cheerfully concede to the pastor the full measure of his posi-
tion and do loyal service as if only a layinan, while yet giv-
GEORGE SAWYER, 467

ing the hearty sympathy of a brother minister, gives a test
of consecration to the cause of Christ, not less real, nor less
desirable, than the valiant activities of his effective relation
to his conference. I can say by the coffin of this aged min-
ister of Jesus Christ, that twice having been his pastor dur-
ing his superannuation, he, to the extent of my knowledge
of him, has endured this test so trying to a Methodist
preacher, and without a flaw. When it seemed best for him
to retire from the effective ranks, like a man he went to
work to earn his own support. And in his business life, he
commanded and received the confidence of honorable and
influential men. It is not always that men who have oc-
cupied public position, and who have been looked up to and
received honor, and perhaps flattery, can grow old grace-
fully. They see themselves displaced by younger men.
They have not quite reached the points of the ambition of
their earlier years. And some men, under these cireum-
stances, come to be censorious, if not bitter, as they grow
old. They make themselves unlovable and their very pres-
ence painful. They do not seem to be able to give honor to
whom honor is due if it follows down on their own path.
Their tongue has an acid touch which etches some disquali-
fication upon every character which seems to occupy a place
which they think they ought to have occupied. What an
unfortunate ageing is this! What a happy remove was our
brother from this! How genial his spirit while he grew old ;
how little of censure for his brethren. He was not a retailer
of the faults of his brethren. A most admirable conversa-
tionalist, having fine descriptive power, chaste humor, al-
ways refined and so genial, one came away from converse
with him with the feeling as if he had basked for an hour
in grateful sunshine. His work in the church as a preacher
of the gospel and in the narrower sphere of his superannua-
tion is not all that should be spoken of him.

“ For a few years past, the slur of other days, which was
cast upon the children of ministers, has been shamed into
silence before the noble men and women who have taken
front rank in the church and in social responsibilities, who
are the sons and daughters of preachers of the gospel. And
still they are coming forward to honor the homes which
trained them, as well as to adorn the places which they are
winning. JI need not say in this presence that our brother
was not the least in this blessed recompense which has re-

wo
"468 NORTHERN N.Y. CONFERENCE MEMORIAL.

turned to so many ministers’ homes. Not smallest of honors
should be given to the man, who, under God, gives to the
church cal to society such sons.

“ Our brother has been a great sufferer. He has felt the
chastening which God giveth his sons. Several ministerial
brethren as well as myself have visited him during his long
illness, and prayed with him. In one of these visits, before
he was confined to his bed, I approached him on the subject
of the fatal termination of his sickness. With a smile char-
acteristic of him, while the tears started in his eyes, he as-
sured me in substance that he had not preached the truths
of the gospel so many years to find them failing him now.
When praying with him, most earnest were his responses to
the prayers. Only a few days before his death, I asked him
concerning his soe aa and he told meé he had no reason
tocomplain. It was not characteristic of him to be demon-
strative as to his own experience, but those who knew him
intimately had reason to feel that his heart was stayed on
God. He was much displeased with speculations on the
part of Christian ministers which tended to weaken the doc-
trines of the gospel. In one of my conversations with him,
a few months ago, he expressed almost indignation over
some recent theories,which he had listened to, which seem to
ratify into very thin substance the resurrection.

“That brisk, robust man, whose step was firm and quick,
imprinted on my memory twenty-five years ago; alas, is
this pale, emaciate form all that remains to us of him? Fare-
well, dear old friend, farewell! With some of us it will not
be a long farewell. We shall miss you, but we cannot for-

et. es, we shall think of him, not as this body is now ;
but we shall think of him at his best, when he moved vigor-
ously among men. And the memory of this man shall drop
a pleasurable radiance upon us when we think of him.
Think of hin? Not always with our face toward what has
been! Nay, we turn us about and look upward and forward to
where he zs. Adieu, to the retrospect! All hail, the pros-
pect! He is not here; for he is risen. Brother ministers,
we will bury our old comrade; we will not march to his
grave with beat of muffled drum, but we will go with the
sweet evangel whispering to us from the skies, ‘ The Resur-
rection and the Life.’ We will feel the rock beneath our
own feet which we have sought to persuade others to build
upon. With measured intervals, and with inevitable cer-
 

REV. ISAAC TURNEY.
ISAAC TURNEY. 469

tainty, heaven’s roll-call decimates our ranks. With us is
the minority—heaven’s gains outnumber us. Who next?
May he fall grasping victory! My own congregation this
week buries two valuable, influential men—one a highly es=
teemed lawyer, the other, a beloved minister. May we be —
admonished. May we be inspired by the stainless memories
of these men. In an especial sense, I may speak to the
bereft group as a brother. Yet upon the sacredness of
your grief I will not intrude. You have a right to be left
unvexed to its quiet, to its sorrow, and to its hope. You
profess the Christian’s faith. The source of its consolation
is not unfamiliar to you. It does not fail you now. This
esteemed woman, who has known the cares, the hopes, the
joys of a minister’s life, will be the cherished charge of de-
voted children. Happy for her, that the widowed life into
which she is now thrust has not even a feather’s weight of
care added to her burden, in anxiety for her children.
Strong arms of manly, worthy sons will help this stricken
woman in the few steps she may yet take through the valley.
And, best of all, unto her is the promise of the widow’s
God. May the new thought of heaven which has come to
you with this translation so beguile your thoughts away to
your loved one there as to make the vacant places of your
loss seem but shadow spots of wafted clouds flitting beneath
a full-orbed sun.”

CHAPTER LXXI.

| REV. ISAAC TURNEY.
*

Ir causes a feeling of sadness in the breasts of even good
people when they see the destruction caused by death in
thinning the ranks of those we have learned to love and es-
teem for many long years, and especially do ministers of the
gospel feel sad when one of their fellow-laborers is stricken
down. by -death’s sickle, and consigned to the grave—one
with whom they have stood side by side on the ramparts of
Zion, and who have often met the foe together, and gained
it may be many a bloodless yet glorious victory. And while
we all know that our loss is their eternal gain, we neverthe-
less feel sad, not for them, but for ourselves, in that our
470 NORTHERN N. Vo CONFERENCE MEMORIAL,

ranks-are being broken, and our associations disturbed by
the grim destroyer.. As the soldier on the battle-field sees
his comrades falling around him by the missiles of the foe,
while he relaxes none of his efforts to conquer, or loses any
of his patriotism or heroism, he cannot but feel sad to see
his fellow-soldiers stricken down in death. In the latter
case, the feeling of depression is not always obviated by the
assurance that death to the victim “is but the gate to end-
less joy,” but in the former, thanks.to the consoling influ-
ences of our holy religion, the Christian has learned to sing

“Thus star by star declines till all are passed away,

As morning high, and higher shines to pure and perfect day ;
Nor sink those stars in empty night,

They hide themselves in heaven’s own light.”

Perhaps the author can prepare no more acceptable trib-
ute to the memory of our dear Brother Turney than to pre-
sent the following condensed narrative written by our
excellent brother, Rev. Harlow Skeel. It is short but com-
oe and contains nearly all the items of information
Brother Turney’s friends would desire to see retained in
book form. We will simply say in passing that we knew
our deceased brother for years, and had learned to love him
dearly as a Christian brother and Christian minister, and
when the news of his death reached us, we too had feelings
of sadness come over us, because, like Paul, we sorrowed the
most, because “we should see his face no more” on the
shores of time:

Rev. Isaac Turney.

“Rev. Isaac Turney, of the Northern New York Confer-
ence, died at his residence in Constantia, Oswego County,
N. Y., March 5; 1880, aged 69 years, 11 months and 23 days.

“He was born in Weston, (now Easton), Fairfield County,
Conn., March 13, 1810, and passed his early years in this
state. His parents were members of the Baptist Church ;
and, converted at the age of twelve, he united with them,
and remained in that communion—where two of his older
brothers became ministers—until March 28, 1834, when, by
his request, he received a letter of dismission signed by
David Silkman, church clerk, and the next Sabbath joined
the Méthodist Episcopal Church, to which he ever insisted
ISAAC TURNEY. ATL

he belonged by es birth. September 6, 1837, he was
married to Miss Harriet Thorp, who survives him, and the
next spring removed to Mexico, Oswego County, N. Y.

. “Soon after uniting with the cine he was made class-
leader, and October 23, 1838, his tirst exhorter’s license,
signed by the now sainted Squire Chase, was given him.
This was renewed tle two following years, and July 10,
1841, he was licensed by the Mexicoville and Colosse Quar-
cae Conference as local preacher, George Gary ‘presiding
elder.

“In 1842, he joined the Black River Conference, and was
stationed on the Rose Circuit, then embracing the present
charges of Rose, Butler, Savannah, Red Creek, and, I think,
other outside appointments. At the session of the confer-
ence in Potsdam, he was ordained deacon by Bishop L. Ham-
line, Aug 4, 1844, and lis ordination as elder followed in
the disciplinary order of time.

“ The subsequent charges he served, in the thirty-seven
years of his ministry, were Canton, Stockholm, Carthage,
Cleveland, Central Square, Salina, Floyd, Fairfield, Seriba,
Wolcott, Red Creek, Lysander, New Haven, Gilbert’s Mills,
Florence, Boonville, Pamelia, Three Mile Bay, Constantia
and Lowville. Two years of this time he was supernumerary,
and, at its last session, the conference, at his own request,
granted him a superannuated relation, and he settled at Con-
stantia, where he had secured a pleasant home, and where,
in the hearts of the people, he had the warmest place. The
charge being left with only nominal supply, greatly to its
delight, le interested himself in its welfare, preaching regu-
larly, attending social services, and doing much pastoral
work, showing in this work the most genial spirit. By his
beneficence and that of his wife, a new bell was presented
to the church, and an insurance effected on the building.
For the spiritual welfare of the people he had the greatest
concern, and saw, through his own, and the labors of the
evangelists, Waller and Larribee, a most gracious revival
and ingathering. In the midst of his work and in the pulpit,
February 15, while preaching, he was stricken with paralysis,
and taking his seat, said, ‘The choir will sing while I rest.’
The choir sang, and the brethren bore him from a tearful
congregation to his home. He seeined somewhat to recover,
but died March 5, 1880, sitting in his chair, without a strug-
gle, and in great peace. At the first attack, he foresaw the

*
472 NORTHERN N. Y. CONFERENCE MEMORIAL.

result, and most deliberately prepared for it—giving direc-
tions to his wife, also to his brethren, and inviting sinners to
the Saviour,—regretting much that he could not finish the
work of the conference year for the church.

* “Jn the church, which was beautifully draped, the fu-
neral services were held March 7, at 2 P. M., the writer
using IT Tim., iv, 6-8. Revs. McCarthy, of the Presbyterian
Church, and E. Arnold and D. Marvin, Jr., of the Northern
New York Conference, being present, and his remains were
deposited in the cemetery at Bernhard’s Bay, to await the
resurrection morning.

“Of the traits of this minister of the Lord Jesus Christ,
we may say, he was a good reader of human nature, and
had more than ordinary financial ability. Methodical and
prompt in all matters of business, quiet and entirely unas-
suming in manner, he oftener thought than spoke, and hence
the oftener spoke to purpose. In his path the parsonages
and churches of the people he served, showed his tact and
skill in the line of improvement and construction. As a
preacher, the merely emotional and sensational did not by
any ee predominate in his ministrations, but rather the
experimental and practical, as growing out of sound doctrine,
evens faith, and cheerful observance of Christian

uty.

He loved the church, and this love was in vigorous and
beautiful growth until he ‘ceased at once to work and live.’
He will be greatly missed and mourned by the church he
served, and at the annual conference gathering, the place of
him, who for thirty-seven years never failed to greet the
‘ministerial bands’ who gather on that occasion, will be va-
cant. Sorrowfully we are made to say, he was the fifth minister
who has died on Oswego District this conference year, and as
the ranks of our veterans are being thus sadly thinned, we
cannot, even in our tears, wish these ‘shocks’ of God’s
ripened_corn brought back again to this realm of storm and
frost. May the blessed Lord make us ready as they for his
‘harvest home.’

‘ H. Sxret.”
Pulaski, March 10, 1880.
 

 

 

 

 

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