CORNELL UNIVERSITY... - LIBRARY GIFT OF Garrett Biblicl Institute In Exchange sity Library 0 SS; rsity Li ess; or, The grove a “WT MANNA IN THE WILDERNESS ; OR, Che Grove and tts Altar, OFFERINGS, AND THRILLING INCIDENTS. CONTAINING A HISTORY OF THE ORIGIN AND RISE OF CAMP MEETINGS, AND A DEFENCE OF THIS REMARKABLE MEANS OF GRACE; ALSO, AN ACCOUNT OF THE WYOMING CAMP MEETING. TOGETHER WITH SKETCHES OF SERMONS AND PREACHERS. By REV. A. P. MEAD, OF WYOMING CONFERENCE. Uaith an Introduction, By REV. J. B. WAKELEY, OF NEW YORE, AUTHOR OF “ HEROES OF METHODISM,” ‘‘ LOST CHAPTERS,” ETC., ETC. THIRD EDITION. PHILADELPHIA: PERKINPINE & HIGGINS, No. 56 NORTH FOURTH STREET. 1860. 5 MS Entered, according to Act of Congress, in the year 1859, by A. P. MEAD, In the Clerk’s Office of the District Court of the United States, in and for the Eastern District of Pennsylvania. MEARS & DUSENBERY, STEREOTYPERS, C, BHERMAN & SON, PRINTERS. TO REV. JOHN FOLEY, WHOSE TALENTS AND SUCCESS, AS A LAY PREACHER, HAVE JUSTLY WON THE ADMIRATION AND AFFECTION OF THE CHURCH; AND WHOSE INDUSTRY AND COMMERCIAL ABILITY HAVE BEEN EQUALLED ONLY BY THE PROSPERITY THAT HAS CROWNED HIS EFFORTS, AND THE NOBLE GENEROSITY WITH WHICH HIS AMPLE FORTUNE HAS LEEN CONSECRATED TO THE CAUSE OF THE REDEEMER, THIS VOLUME IS AFFECTIONATELY DEDICATED, BY THE AUTHOR CONTENTS. PAGE INTRODUCTION . ‘ : ¥ : 5 i - ‘ - vii CuapTeR I. WHEN THE MANNA BEGAN TO FALL. ‘ . - 13 The first Camp Meeting . és : : : % . 14 The Power ‘ : F 5 : 7 . 4 . WW The Smitten Persecutor . . 5 . hi 7 » 19 The Broken Promise . 2 . e js : ‘ . 20 The Boy Preacher. fs . e . : . . 21 Cuapter II. Toe MANNA REFUSED; OR, THE OBJECTIONS HEARD AND ANSWERED . ‘ ‘ i 3 - 27 Discussion with Prashybatian fiiitibter : 3 ; ae SE Argument by Rev. B. W. Gorham . : . . 8i Generosity of the Church in P—— é : ; ‘ 7 Cuarter III. Toe MANNA SOUGHT; OR, ONTHE WAY . < » 939 Wyoming and its Battle Ground : . 7 ‘ - 40 Count Zinzendorf and the Rattlesnake e x A - 40 Rev. Aning Owen and the Infidel . a Fs 3 - 41 The Happy Exchange z . 2 5 ‘ 5 ~ 42 The Rowdy caught . é 3 Rapa s » 48 The Doctor did not know—not exili. 3 : ‘ . 44 CuarTer IV. Tue Camp Ground . A - ; ‘ ‘ - 48 “«Crazy Harris” : . A ° i 7 » 62 Cuaprer V. First SERvIce . s - 5 3 ‘5 3 ~ 69 Camp Meeting Singing : . : - ‘ - 60 Sketch of Rev. John M. Savile. : § . . . 61 Little Alice and Prayer é z i “ » 66 ‘¢We can’t spare you yet, Philip” 3 : 5 : - 68 1) 1v CONTENTS. PAGE Cuaprer VI. PRAYING FOR ALL MEN—A Sermon By Rev. Joun M. Snyper. 5 : ; 3 : - 70 Washington and the Guiker : . ‘ : : » 78 The Arian Devil prayed out 7 2 ; : : - 80 Cuapter VII. Tae Narrative ConTINUED . a ‘ : » 82 Presbyterian Minister aus with power. a - 88 Camp Meeting Banner Ae : ‘ . 84 Battle of Bennington, and the pious Tieweow : . . 86 Sketch of Rev. Asa Brooks . : : t f : - 90 Cuaprer VIII. Caristran EXpERiIeNnce is P ci , - 100 First Impressions 3 é 7 7 : - . . 102 Conversion : ‘ és 7 : . - 3 - 103 Call to the Ministry . . : : = : : . 104 The Baptism received é . ‘ 3 . < - 107 Cnaprer IX. A Voice to tHE Youna . > 5 7 : - 110 The young have their ways of sin. F . i - Il Witnesses against them . : : : : » 111 Those Sins pointed out : ‘i : - : - 114 The Unhappy Man and the Bible F : 7 : - 118 The Dying Soldier. : 7 : . 7 . - 119 CuartTer X. Sxercu or Rev. R. Van VaLKENBURG 4 2 » 125 CuartTer XJ. Tur Goopness or Gop. 3 : 7 7 - 188 A Sudden Death ¢ a A ‘ . : - 133 Conversion of Rev. R. V. . ‘ 3 : » 138 Exhortation by Dr. Peck . 5 j ‘ A 7 - 140 Cuaprer XII. Tue Manzac’s Sermon . 3 ‘ 5 ; - 142 “Pledge me not with wine” y ; 7 é ‘ - 145 Carrer XIII. Narrative Continurp . 5 , ‘ ‘ . 147 Rev. Gaylord Judd . : . 5 : é - 147 Sketch of Rev. Charles W. Judd. 3 : 7 ¢ - 148 Secret of Success in Preaching . . . . . - 149 Recipe for making Sermons ; : : . : - 150 Sermon by Rev. C. W. Judd e 7 . ri : - 161 The Infidel and the Camp Meeting . : 7 - 162 Cuarter XIV. Surrerinas anp Guory; A SERMON ‘ r - 159 CONTENTS. Vv PAGE Cuarrer XV. NARRATIVE AND INCIDENTS . ; ‘ : . 179 Plain Exhortation by Rev. B. W. G. . P ‘ e . 180 The Deist and the old Sea Captain. fi é s . 188 \ CuarteR XVI. Tue Cuinp’s Vision or HEAVEN . é - 187 The Timely Reproof . ; : és . 3 ‘ . 188 The Vision C ‘: : 5 , : . 189 Trance of Rey. William daa F ‘i ‘ ‘ ‘ - 195 Cuaptrer XVII. Sxercu or Rev. I. D. Warren . ; ‘ . 198 The Last Supper é - 3 : . . 200 The Blasphemer onssclaa: 3 : . § 5 . 201 Cuarter XVIII. Sxercu or Rev. B. W. Gornam. . 5 - 206 Eloquence defined . 3 , 3 . 208 Gorham, and the Philadsiphia Brcnehse . . 7 . 211 Power in Prayer ° : A : : ‘ F - 213 CuaprTerR XIX. ConTinvaL Prosperity; A Sermon By Rev. B. W. GorHAM . : s ; a : . ‘ ‘ : . 216 CuapTeR XX. Our Home Is BEYOND THE TiIDE; BY Rev. B. W. GorRHAM . Z : 3 . 228 Vision and Hetevey of flag: J. B. Hintey 2 7 : . 231 Cuapter XXI. Camp Meetine Love Feast . 3 : ‘ . 235 Confab with a Baptist Z = ‘ . - 238 Confab with a Presbyterian 6 . é , ‘ . 240 Pentecost and its Lessons . é é r s 3 . 242 The Love Feast enjoyed . : é - 7 . 243 CuaprTer XXII. Sxetcu or Rev. Georce Peck, D.D. . - . 248 Cuaprer XXIII. Sappatu at Camp MEETING ‘ ‘ OEE The Roman Catholic converted . s A , F . 278 The Murderers Saved x F . “ ‘ . 288 Cuaprer XXIV. Sxurcu or Ruy. Wirtiam Wyatt ‘ . . 286 His Conversion . ; ‘ é Fi * . . 288 First Sermon. ‘ a ‘ a . ‘ . 288 Sermon at Camp IWedtinie ; . . 2 3 e - 293 “«Devil Sermon” : ‘ ‘ ‘ ‘ a P . 296 Church in Carbondale ‘i . 7 : é . 298 Accused of Swearing . . : . ‘ : 2 . 298 Made Presiding Elder ‘ 5 : 7 ‘ 3 . 299 CuapTer XXV. Jacoz’s Lapper; a SERMON BY Rev. WILLIAM Wyatt. 2 3 re : : : zi : . 800 v1 CONTENTS. PAGE Carter XXVI. PREACHERS AND THEIR PREACHING . é . 318 Rey. J. W. Munger . é 3 5 ‘ 5 Fj . 821 Rev. L. Cole * ‘ < , : : é x . 3822 Rev. George M. Peck 5 ‘ , : , 5 . 825 Rev. A. H. Schoonmaker . ‘ i - F : . 828 Rev. 0. M. McDowall ‘i 7 . . é ‘ . 830 Rey. Charles Perkins D é 3 F ‘i ‘i - 884 CHAPTER XXVII. Neuiiz; or, tHE Youna Missionary : . 93839 A Wedding in Church . : . . - a . 839 Stephen L. Baldwin . . 5 : F : 4 . 342 A heart-breaking Letter. : é : . : . 343 A touching Epistle from Nellie . 7 7 % 3 . 845 “‘The Missionary’s Farewell” . . i . ° - 348 Departure for China . 5 : ‘ - : ‘ . 848 CHarTterR XXVIII. Heaven . ‘i : ‘i a 7 : . 850 Where is Heaven? . ‘ . . : 7 - . 3853 Free from Sorrow 7 ‘ : F ‘ 7 . . 856 Holiness in Heaven . 7 - ‘ ‘ ‘ 3 . 3859 The Society of Heaven c . : . . 7 . 361 Mental Employment . ‘ s : ‘ : : - 862 Heaven Eternal . : é a ‘ . 2 * - 863 Inferences < : ‘ ‘ ‘ " . * . 3864 The Dying Girl . © ‘ ‘ - . ‘ p . 3869 Cuaprter XXIX. GLoryine In THE Cross; a Szurmon By Rev. H. WHEELER 5 3 7 . i. : ‘ i : . 871 CHAPTER XXX. THE STRANGER MADE WELCOME; or, Rev. E. H. Srokes at THE Camp MEETING . . . . . ‘ . 886 ‘‘T have no Mother” . : é : 7 ” ‘ . 888 The dying Mother’s charge . 3 . . 7 « 889 Weep not when I am gone . F ‘ ‘ F F . 891 CHarteR XXXI. Tar Buinp Portess . ‘ ¥ ‘ 3 . 3894 Farewell . ‘ ‘ 5 F 5 7 i ‘ . 895 Music 5 ‘ ‘ ‘ ‘ ‘ ; ‘ ‘ .- 896 _ That bud shall bloom above ; 2 : 3 . . 3897 The Little Mourner . 3 3 : ‘ i 5 - 898 The Tie that binds us = 4 ‘ 7 : . - 898 3 The Second Glory of Athens. é ‘ : . . 899 CuapTer XXXII. Toe FareweLi , ‘ a si ‘ - 402 INTRODUCTION. Docror SAMUEL JOHNSON more than once wrote an introduc- tion to a work that he had neither read nor seen, and his singular apology was, “I know what the book ought to contain.” This was almost equal to the critic, who said “he always re- viewed a book before he read it, lest he should be partial.” Doctor Johnson, no doubt, would have said, if the work did not come up to the standard of excellence he had formed, “that it was not the fault of the writer of the introduction, but of the author of the book.” But we have no parallel case here, for I have read and heard most that is in the volume which is now before the reader; and, having formed a favorable opinion of it, can cheerfully recom- mend it. ‘ Solomon said, ‘of making many books there is no end, and much study is a weariness to the flesh.” This was written in the days of parchment, when the pen of the ready writer was employed, and centuries before the discovery of the art of printing. What he would have said, if he had lived in this book-making age, I cannot tell. He that writes a good book that will be read, not only when he is living, but when the heart that dictated it is cold, and the fingers that wrote it are like marble, does a noble work, for the pen is far more powerful than the sword. An Introduction to a book is like a 8G, to point the traveller to the right path, or it is like a key that unlocks a cabinet and exhibits its rich treasures, or like 1 vestibule to a temple, or a (7) Vili INTRODUCTION. portico to a house, or like John the Baptist, who was the morn- ing star to usher in the Sun of Righteousness, a forerunner, a messenger to prepare the way. Thus I am to prepare the way for the ‘ Manna in the Wilder- ness,’ and for the rich repast that awaits the reader when the table is fairly spread. This is a live book all‘over. It was written by a live man, to be read by living men and living women. There is a kind of luxury in reading a book that does not send you to the “land of Nod,” to dream over its contents, but one that wakes up your dormant powers and keeps you awake. I am much mistaken if the reader does not find this such a book. In writing, two things are necessary in order to success— vivacity and perspicuity. The writer has exhibited both in this work. The sketches are lively and entertaining, and the descrip- tions are very graphic. The grand object of the work is to defend Camp Meetings, by describing the scenes that have transpired at these hallowed places. The Author writes con amore. The interest which attaches to the book is greatly enhanced by the fact that it is the result of observations in a favorite field, and which have evidently been a labor of love to the writer. ‘Manna in the Wilderness,” is a unique title, and the volume is unique. “Can God furnish a table in the wilderness?” is a question that was asked ages ago; and millions in heaven and millions on earth respond, “he can,” “he has.’ Our souls have been fed with celestial manna, “ angels’ food,” with “living bread !”” The soul has its desires as well as the body, and ample provision has been made for its wants. The youngest disciple, the feeblest lamb of the flock can say, “The Lord is my shepherd, I shall not want. He maketh me to lie down in green pastures, he leadeth me beside the still waters ;”’ and again “ Thou preparest a table before me in the presence of mine enemies; thou anointest my head with oil ; my cup runneth over.” INTRODUCTION. 1X We are in the wilderness, and yet can sweetly sing :— The King of heaven his table spreads, And blessings crown the board: Not paradise, with all its joys, Could such delight afford.” Not only did God provide “ Manna in the Wilderness” for the ancient Israelites, but he still provides food for his children, for Jesus says, “To him that overcometh will I grant to eat of the hidden Manna.’’ Here we have spiritual sustenance. It is not merely an intellectual repast, but a spiritual banquet the soul enjoys and which nourishes it up into everlasting life. ‘A feast of fat things, of wines on the lees well refined.” The soul not only eats but drinks. ‘And did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ.” “There is a river, the streams whereof make glad the City of God.” “Therefore with joy shall they draw water out of the wells of salvation.” ’Tis refreshing to hear the invitation, ‘ Hat, O friends, and drink abundantly, O beloved.” ‘Hat ye that which is good, and let your soul delight itself in fatness.” This led the poet to sing, “The men of grace have found Glory begun below, Celestial fruit on earthly ground, From faith and hope may grow.” There is a peculiar charm about camp meetings. We worship in God’s great Cathedral, in nature’s magnificent temple, arched over with brilliant heavens and floored with the beautiful green earth—under the foliage of trees, planted by God’s own hand. There is a kind of grandeur about such a temple that accords with man’s noble origin and lofty destiny; and we are ready to exclaim, in the language of an American poet :— “ The perfect world, by Adam trod, Was the first temple, built by God; His fiat laid the corner stone, And heaved its pillars one by one.” x INTRODUCTION. “He hung its starry roof on high, The broad, illimitable sky, He spread its pavement green and bright, And curtained it with morning light.” It was when Jacob was in such a temple he exclaimed, “‘ How dreadful is this place! This is none other than the house of God, this is the gate of heaven.” The inimitable sermon of Jesus was delivered in such a temple, viz. the Sermon on the Mount. In such a place Jesus was transfigured. Many of the most impressive sermons of Wesley and Whitefield were delivered to a sea of upturned faces under the broad blue arch of the heavens. Camp meetings, like many other excellent things, are of Ame- rican origin. The camp ground is a hallowed place. Every tree- seems clothed with richer verdure, and becomes sacred. We worship in the shady grove with peculiar emotions. The places where camp meetings are held, are consecrated. We feel that we are treading on holy ground. Those places in Wyoming Valley, described in this volume, have a thrilling interest—that valley of surpassing beauty and loveliness, which the poet Campbell has immortalized in song. I have been permitted to tread upon its classic soil, and gaze upon its picturesque scenery, so beautiful, that it reminded me of Paradise before the serpent entered. “Croton Camp Ground,” and “Sing Sing Grove,” near New York, on the banks of the Hudson, and “ Hastham’”’ in New Eng- land, and “ Red Lion” in Delaware, and others, that might be named, are embalmed in the affections of the Church as the places “ Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord.” A camp meeting attracts attention by its novelty. Curiosity has led many to the grove, to Calvary, to the cross, and to heaven. These might not have been converted, unless they had gone to such a place. God has set the broad seal of his approbation upon them. Many, who are now ministers of the Gospel, were converted at INTRODUCTION. Xi camp meetings, among whom we now remember Rev. Joseph Holdich, D. D., Dr. John Dempster, and the Rev. J. Z. Nichols. These are living arguments in their favor. Furthermore, it is thought that ministers preach with greater power at these meetings. There is a kind of inspiration about them. The scene itself is inspiring, and then the many praying ones, by whom they are surrounded, all conspire to enable them to “ preach with the Holy Ghost, sent down from heaven.” Bishops Asbury and McKendree used to preach at such meetings with great power. Nicholas Snethen, whom Asbury called his “silver trumpet,’’ was one of the earliest, powerful, and most suc- cessful field-preachers we ever had. Some of the sermons he preached at camp meetings near New York over a half century ago, are still remembered by the few aged people that remain, for most of them “have fallen asleep.” Dr. Chandler, Solomon Sharp, and Charles Pitman were power- ful to preach at such meetings, and the impressions they made were very lasting. “There were giants in those days,” but it is a matter of con- solation, that the mantles of our ascended Elijahs have fallen upon Elishas, who are worthy to wear them. Many who have preached and worshipped at camp TEENS have pitched their tents in the groves of Paradise. But I must not detain the reader any longer from this pleasantly written volume, who no doubt will be delighted with its description of places, of ministers, of thrilling scenes, as well as the sermons contained in the book. He will feel a greater reverence for the memory of those who are dead, and a greater regard for the living. I trust this volume will have, as it richly deserves, a wide circulation. Its author, the Rev. A. P. Mead, isa young minister of the Gospel, belonging to the Wyoming Conference. The work shows that he wields a fine pen and his descriptive powers are good. His book abounds with anecdotes and incidents, and breathes a very sweet spirit; and I hope its circulation will far exceed his most sanguine expectations. xii INTRODUCTION. May heaven bless the author and his readers, “His partners in distress, His comrades through the wilderness”— and grant that we may at last enter that place, “‘ where the Lamb, which is in the midst of the throne, will feed us, and lead us to living fountains of water.” Until then let us go on singing, “Then let our songs abound, And every tear be dry; We are marching through Emanuel’s ground, To fairer worlds on high.” J. B. WAKELEY New Yorx, Jan. 31, 1859. MANNA IN THE WILDERNESS. CHAPTER I. WHEN THE MANNA BEGAN TO FALL. Har! in the wilderness a cry, A voice that loudly calls—Prepare ; Prepare your hearts, for God is nigh, And waits to make his entrance there. The Lord your God shall quickly come ; Sinners, repent, the call obey: Open your hearts to make him room; Ye desert souls, prepare the way. In the year’ 1800, the arm of the Lord was made bare in the salvation of thousands at the West. The earth rocked under the tread of divine power; the scenes of Pentecost were re-enacted with augmented might. It was a mighty battle; yea, a glorious victory. Two brothers led on the ¢*holy war.”’” Their hearts burned with love to God and perishing souls, and they hasted up and down the land to spread the hallowed fire and cry, « Behold the Lamb of God, which taketh away the sin of the world.” William and John McGee were the Evangelists referred to. The former was a Presbyterian, and the latter a Methodist. They had been laboring harmoniously for the establishment of the Gospel in West Tennessee, the place of their residence. ‘They were now on a tour through Ken- (18) 14 MANNA IN THE WILDERNESS. tucky. At places not far remote from each other, they paused to preach and exhort. It was something new for a Methodist and a Presbyterian to labor together. Doctrinal preaching was laid aside; at least those features of doctrine not immediately concerned in the salvation of the sinner. The depravity of the human heart, and the sufficiency of Christ, were the great themes. These were urged with more than the power of passion or eloquence—« with the Holy Ghost sent down from heaven.” They arrived at a settlement on Red River, Kentucky, where was a Presbyterian Church under the pastoral care of Rev. Mr. McGready. Here they tarried to attend a sacramental service. John McGee preached, and the power of God was signally revealed. At the appointed hour it was impossible to close the services. Sinners shrieked aloud for mercy, as if a knife were at their hearts, so great was their distress. Many became weak as children, while some were entirely helpless. The meeting could not be dismissed, but was adjourned to a neighboring forest. The news spread rapidly, and thousands came to witness the wonderful work of God. The hunter forgot his game, the farmer left his plough, and all hurried to the scene of religious interest and power. Every form of vehicle was in requisition, from the splendid carriage of the wealthy planter to the rude cart of the backwoods settler. Footmen poured in, in uncounted numbers, and for two weeks the services were continued. At times the attendance was as high as twenty-five thousand. This great meeting is known as the «Cane Ridge Meeting.”’ It was estimated that nearly two thousand souls were con- verted during that meeting. The excitement was intense. A minister’ who was present, in speaking of the meeting says: «Language is utterly impuissant to convey any- lRev. J. B. Finley. MANNA IN THE WILDERNESS. 15 thing like an adequate idea of the sublimity and grandeur of the scene. Twenty thousand persons tossed to and fro, like the tumultuous waves of a sea in a storm, or swept down like the trees of the forest under the blast of a wild tornado, was.a sight which mine eyes witnessed, but which neither my pen nor tongue can describe.” Thousands were attracted to the meeting who had no interest in the devotions or respect for religion, and while the encampment was vocal with prayer and praise, the devil held jubilee without. So deep and awful is man’s depravity that he will sport while the fires of perdition are kindling about him. The West, says Mr. Finley, was the retreat of desperate characters in those days. “Pro- fanity and intemperance were common and almost uni- versal, so low had the people sunk in sin. In spite of the restraining moral power of the meeting, many became furious with the effects of the maddening bowl, and out- raged all decency hy their conduct. They adopted various ways to interrupt the exercises, but in vain. The yells they set up on the outskirts of the encampment were effectually drowned by the irresistible preaching or the tumultuous singing and shouting within. Sometimes con- sternation for a moment would seize the worshippers as the rowdies, mounted on horseback, would ride through the assembly, uttering fearful profanity; but order was soon restored, and the work of conversion went on as before. Ministers of different denominations attended, and some of them looked on in astonishment, while many magnified the Lord and helped to carry on the work. Other meet- ings were soon after appointed, and attended with corres- ponding numbers and results. The Presbyterians and Methodists united as one in the army of the Lord, in holding these camp meetings. Some ministers had serious doubts concerning the character of the work; but its 16 MANNA IN TIE WILDERNESS. genuineness was demonstrated by the fruits. Men of the most depraved hearts and vicious habits were made new creatures, and a whole life of virtue subsequently con- firmed their conversion. To all but Methodists the work was new and strange. Some of the peculiarities had been witnessed by the preachers, and they were prepared to carry it on. God often silently and unobserved prepares the way for great moral revolutions, and not until the proper time arrives, is the general mind made aware of the power that has been accumulating, or the mighty results that are about to appear. It was so when Christianity in its fulness was introduced. The heart-groanings and watchings of a few disciples were unheard and unseen by the world; but the day of Pentecost came. The religion of Jesus was inau- gurated. Flame and «sound as of a rushing, mighty wind,’’ were the outward symbols of the unfolding power. The multitude scarcely cried, “drunk,” « crazy,’ before they were overwhelmed by a strange and sudden influence. Christianity came, and the day of its approach was the day of its triumph. Luther was unseen and unknown when weeping and praying in the lonely convent over a solitary Bible. His return from the cloister was the signal for the Reformation. The forces silently prepared, made society tremble, and Catholicism curse and fear. A few young men at Oxford, conversing, weeping, and praying daily, did not promise to inaugurate a third Reformation; but they did. In a few years, they, with their helpers, preached more evan- gelical sermons, and led more souls to Christ, than the clergy of England had done for half acentury. The great revival of 1800 was introduced and carried on by camp meet- ings. The manner of its approach, its power, extent, and glorious fruits, constitute it one of those moral revolutions for which God silently prepares the way, and brings about MANNA IN THE WILDERNESS. 17 with human instrumentality conjointly with divine power, with great excitement and apparent disorder. We are thus particular since the era that introduced and sanctioned camp meetings is deservedly ranked with Pentecost, the Reformation under Luther, and the great Wesleyan Refor- mation. Many at the Cane Ridge Meeting were affected with what was termed, “THE POWER!” Physical demonstrations are not infallible marks of a divine work ; neither is religion so spiritual that it never demonstrates its presence by prostrating the body. Be- cause there have been counterfeits, we must not reject the genuine. The magicians of Egypt wrought bogus miracles, but they did not destroy the genuineness of those wrought by Moses and Aaron. The sons of Sceva owed their physical demonstrations to the devil upon them and in them, but this is no proof that Saul of Tarsus was not smitten down by the power of God; or that Peter, engaged in prayer on the house-top, did not lose his strength as his soul was rapt in the ecstasies of communion and con- templation. At the first camp meeting they had strange exhibitions of power. Indeed, the meetings exhibited nothing to the spectator unacquainted with them, but a scene of confusion, such as scarcely could be put in human language. They were generally opened with a sermon or exhortation, at the close of which there would be a universal cry for mercy ; some bursting forth in loud ejaculations of prayer or thanks- giving for the truth, some breaking forth in powerful exhortations, others flying to their careless friends with tears of compassion, entreating them to fly to Christ for mercy ; some, struck with terror and conviction, hastening through the crowd to escape, or pulling away from their 2 18 MANNA IN THE WILDERNESS. relations; others trembling, weeping, crying for mercy: some falling and swooning away till every appearance of life was gone, and the extremities of the body assumed the coldness of death. These were surrounded with a company of the pious, singing melodious songs adapted to the time, and praying for their conversion. But there were others collected in circles around this variegated scene, contending for and against the work. It was not unusual for hundreds to fall helpless under the preaching of the word. In some cases it appeared as if a tornado passed through the congregation, mowing a swath through the entire encampment. Allin the line of this strange agency fell prostrate, while the ranks on either side looked on with astonishment. Sometimes the power came down upon the people when they stood so compactly that the smitten ones could not fall. At such times they became motionless and rigid, and stood as if instantly petrified. These exercises were not confined to the meetings. Persons fell on their way from the meeting; some after they arrived at home; others while pursuing their common business on their farms, and others while attending their family or secret devotions. Numbers of thoughtless, care- less sinners fell as suddenly as if struck with lightning. Professed infidels and other vicious characters were arrested, sometimes at the very moment when they were uttering their blasphemies against God and the work, and like Saul, declared that to be of God which they had so vehe- mently opposed. As these strange exercises have to a greater or less extent been identified with camp meetings, we will subjoin a few additional reflections and incidents. Various views have been entertained respecting the exercises above re- ferred to. The following descriptive remarks from the pen of a pious and impartial observer will be read with interest. In speaking of the conduct and the exercise MANNA IN THE WILDERNESS. 19 of mind of those who were the subjects of this work, he remarks :— ««Immediately before they became totally powerless, they were sometimes seized with a general tremor, and often uttered several piercing shrieks in the moment of falling. Men and women never fell when under this jerk- ing exercise, till they became exhausted. Some were un- able to stand, and yet had the use of their hands and could converse with their companions. Others were unable to speak. The pulse became weak, and they drew a dif- ficult breath about once a minute. In many instances they became cold. Breathing, pulsation, and all signs of life forsook them for hours; yet I never heard of one who died in this condition, and I have conversed with persons who have lain in this situation for many hours, and they have uniformly testified that they had no bodily pain, and that they had the entire use of their reason and powers of mind. From this it appears that their falling was neither common fainting nor a nervous affection. Indeed, this strange work appears to have every possible turn to bafile the conjectures and philosophizing of those who were un- willing to acknowledge it was of God.’’! In recording these exercises, we do not say that they did not appear until the introduction of camp meetings. They appeared under the labors of Wesley, and also among the Puritans in New England, under the labors of Dr. Edwards. But in neither instance were they so numerous or so remarkable as at the West. It will not be inappro- priate to confirm this by a few illustrative incidents. Read the following, entitled THE SMITTEN PERSECUTOR. On one occasion a multitude of brethren and sisters had 1 Rev. J. B. Finley. 20 MANNA IN THE WILDERNESS. formed a praying circle, and were earnestly engaged in devo- tion. A leader of a band of rowdies, more bold and wicked than his comrades, mounted a large white horse and rode into the circle, uttering fearful imprecations. Suddenly, as if smitten by lightning, he fell from his horse. At this a shout went up from the religious multitude, as if Lucifer himself had fallen. Some of the pious trembled, for they feared that God had killed the bold blasphemer. He exhibited no signs whatever of life; his limbs were rigid, his wrists pulseless, and his breath gone. The alarm spread through the crowd, and some of his comrades came to see him, but they did not gaze long before the power of God came upon them, and they fell like men slain in battle. Rev. James B. Finley, from whom we have this incident, was present, and was much alarmed, but had a great desire to see the issue, and he watched him closely, while for thirty-six hours he lay to all human appearance dead. During this time the people kept up singing and praying. At last the slain man exhibited signs of life, but they were fearful spasms, which seemed as if he were ina convulsive fit. These spasms were attended by fright- ful groans, as if he were passing through the intensest agony. It was not long, however, till his convulsions ceased, and springing to his feet, his groans were converted into loud and joyous shouts of praise. The dark, fiend- like scowl, which overspread his features, gave way to a happy smile which lighted up his countenance. Here is another incident, entitled THE BROKEN PROMISE. As an instance of the manner in which many who at- tended these meetings from a sportive disposition were arrested and brought to Christ, take the following. A cer- tain Dr. P., accompanied by a lady from Lexington, was MANNA IN THE WILDERNESS. 21 induced, out of mere curiosity, to attend the meetings. This gentleman and lady were of high standing in the gay circles of life, and designed to divert and amuse themselves at the expense of those whom they considered as deluded with a strange infatuation. As they had heard much about the involuntary jerkings and pullings which attended the exer- cises, they entered into an agreement between themselves, that, should either of them be thus strangely attacked or fall, the other would stand by to the last. It was not long before the lady was brought down in all her pride, a poor sinner in the dust before God. The Dr., agitated, came up and felt for her pulse, but alas! her pulse was gone. At this he turned pale, and starting to flee from his prostrate companion, staggered but a few paces and fell beneath the same invisible hand. Ie was immediately surrounded by a praying multitude, and soon rejoiced in God. The lady was converted, and they returned to their homes to live and die happy Christians. That was what Whitefield would call «irresistible grace ;’’ but we call it, « Manna in the wilderness.” THE BOY PREACHER. In the great revival that introduced camp meetings, children were often made not only subjects of converting grace, but instruments of leading men to the Saviour. On one occasion, a boy apparently about ten years of age, under very strong impressions, mounted a log, and raising his voice in a most affecting manner, cried out, «On the last day of the feast, Jesus stood and cried, If any man thirst, let him come unto me and drink.” He attracted the main body of the congregation, and with streaming eyes, he warned sinners of their danger, declaring their doom, if they persevered in sin, and strongly expressed his love for the salvation of their souls, and the desire that they would turn to God and live. By this time the press 22 MANNA IN THE WILDERNESS. was so great that he was taken up by two men and held above the crowd. He spoke for near an hour with that con- vincing eloquence that could be inspired only from heaven ; and when exhausted, and language failed to describe the feelings of his soul, he raised his handkerchief, and drop- ping it, cried, «Thus, O sinner, will you drop into hell unless you forsake your sins and turn to God.”’ At this moment the power of God fell upon the assembly, and sinners fell like men slain in mighty battle, and the cries for mercy seemed as though they would rend the very heavens, and the work spread in a manner which human language cannot describe. Among the thousands who fell at the Cane Ridge camp meeting, were several Presbyterian ministers, who, accord- ing to their own confession, had hitherto only possessed a speculative knowledge of religion. There the formal pro- fessor, the deist, and the intemperate, met with one com- mon lot, and confessed with equal candor, that they were destitute of the true knowledge of God, and strangers to the religion of Jesus Christ. The year 1800 passed away, but the revival did not stop. God raised up instruments to carry on the work. The following year, Rev. Wm. McKendree, afterwards Bishop, was sent as Presiding Elder into the interior of Kentucky. Having been in the midst of the revivals in the lower part of the state, and having his soul fired with the sacred flame, which was burning with such intensity among the people, he went up to his district and carried the tidings of what God was doing by means of those ex- traordinary meetings. His congregations, composed chiefly of Presbyterians and Methodists, were powerfully affected while he gave them, at the conclusion of his sermon, an animated account of the commencement and progress of this work. It is said that while he held up before them the truths of the Gospel, intermixed with narrations MANNA IN THE WILDERNESS. 23 of.the work of God at these meetings, his whole soul seemed to be filled « with glory and with God,” and that his very countenance beamed with brightness. While he related, with artless simplicity and with glowing warmth, the manner in which God wrought upon the souls of the people, the many happy conversions which he had wit- nessed, and the astounding effects which attended the preaching of God’s word, the hearts of the people began to beat in unison with his own, while sinners were weeping in every direction under the melting influence of the Spirit of God. By this means these meetings were introduced into the centre of the State, and spread through all the settlements of the western country; and such was the eagerness of the people to attend, that the roads were literally crowded with those who were pressing their way to the groves; so much so that entire neighborhoods would be forsaken, for a season, of their inhabitants. And as the Methodists and Presbyterians were generally united in holding those meetings, they took the name of « General Camp Meet- ings.”’ They spread all through Tennessee, Kentucky, and some parts of Ohio, carrying with them fire and destruc- tion into the enemy’s territories, and bowing the hearts of God’s people as the heart of one man to the yoke of Jesus Christ. Although camp meetings originated among the Presbyterians, yet they did not as a Church endorse them. The Synod of Kentucky censured and endeavored to silence those of their ministers that engaged in them; the persecuted ministers then arose and renounced the jurisdic- tion of the Presbyterian Church, and set up for themselves. Methodism, which from the beginning has been a child of Providence, saw here a means of grace that might bring many sons unto glory. The important suggestion was heeded, and camp meetings became a prominent feature in our practical economy. Thousands on earth, 24 MANNA IN THE WILDERNESS. and thousands in heaven, date their conversion on the camp ground. A half a century, with its refinement and progress, has taught the most numerous denomination in the land that the continuance of camp meetings has been as blessed as their introduction was providential. The significance of this long and successful experiment has not been lost on others. Recently the numerous Christians of different Churches, that sustain the Union Prayer Meeting in Philadelphia, rented extensive grounds conveniently near the city, and at great expense fitted them up for future use. Time and experience are correcting incidental irregu- larities, and we confidently affirm that camp meetings have a more glorious mission to perform than they have ever yet accomplished. There is much «« Manna’’ to be gathered «in the wilderness.” The grove since Patriarchal times has stood a sacred temple. That affected fastidiousness that would forbid our worshipping God in the grove has no claim upon our attention. We have spoken of the intro- duction of camp meetings, but not of their subsequent progress and influence on society. We will subjoin a few remarks :— 1. We see the hand of God most signally displayed in the introduction of camp meetings. The McGees and their fellow-laborers had no thought of anything of the kind until God clearly pointed out their way and work. The greatest agencies have been developed, not by human concert and foresight, but in a vigorous discharge of present duties, leaving future contingencies to the wisdom and goodness of God. Wesley never planned an ecclesiastical organization. God thrust him out, and then under his labors raised up a mighty people. 2. The great work of God which introduced these mect- ings, and which afterwards was in a great measure carried on by them, demands a grateful acknowledgment from the MANNA IN THE WILDERNESS. 25 Christian Church. This revival in the West was, on the whole, the most extraordinary that ever visited the Church of Christ, and was peculiarly adapted to the state of the country. Infidelity was triumphant, and religion at the point of expiring. Something of an extraordinary nature was necessary to arrest the attention of sceptical people who were ready to conclude that Christianity was a fable and futurity a dream. This great work of God did it. It confounded infidelity and vice into silence, and brought numbers beyond calculation under the influence of experi- mental religion and practical piety. 3. The adoption of camp meetings by the Methodist Church, shows the vitality and the elasticity of our economy. It shows that Methodism is not so arbitrary or formal as to be unable to lay hands upon a novel instru- mentality without destroying herself. Methodism can serve God with or without the ritual. Maintaining the simplicity of New Testament theology and worship, she does not fear the loss of her identity by varying the mode of her opera- tion. The lion remains a lion, whatever food he eats. Methodism does not depend upon Church forms and canons for her existence and success ; and hence, amid the appro- priation of new outward appliances, lion-like she remains unchanged in all that pertains to her vitality. Methodism can make her offering in the grove without going back to barbarism. 4. Camp meetings are a fixed fact. Not long since an editor at a dinner predicted that ten years would witness the universal abandonment of camp meetings. He did not know whereof he affirmed, and we politely gave him to understand that the prophetic office and the editorial chair were entirely distinct. At present the number, attendance, and success of our camp meetings exceed those of any former year. From Martha’s Vineyard to the valleys of Oregon and California, the tents of our Israel are yearly 26 MANNA IN THE WILDERNESS. spread. Ten years from this time will witness other de- nominations wishing to adopt the same means of grace. Dr. Wayland (Baptist) now mourns over the fact that his people have no class meetings like the Methodists. He urges the introduction of something similar. We expect to‘hear him say next that he is sorry that his people do not have camp meetings. Give up camp meetings? Never ! God gave them to us at the hands of the Presbyterians, and we shall never abuse the rich legacy by casting it away ! Here ends our first chapter on «Manna in the Wilder- ness.’’! 1 The foregoing account is compiled from ‘‘ Bangs’s History of the M. E. Church,” ‘“‘Compendium of Methodism,” “ Finley’s Autobiography,” &c. MANNA IN THE WILDERNESS. 27 CHAPTER II. THE MANNA REFUSED ; OR, THE OBJECTIONS HEARD AND ANSWERED. A man convinced against his will, Is of the same opinion still. « You are going to have a camp meeting, are you?” said a kind and much loved minister of the Presbyterian Church, as we were enjoying a call at his cozy home. «« Most certainly ; will you attend?” «I can’t say but that I may, but I am free to confess that 1 am not in favor of camp meetings.” It is a part of our religion never to deny our faith for the sake of agreeing with a friend, minister though he be ; hence we quickly replied :— «¢ We are indebted to your people for camp meetings, and we are not inclined to give them up; and now at the far West,! the Presbyterians vie with us in the number and success of their meetings.” «« Very true,’ replied my friend, « but there is no need of such meetings now, in this part of the land.” «« You are not sure of that. Take this town as a sample. All the churches we have will not accommodate half the inhabi¢ants should they be inclined to attend.”’ «« Very true,” said my friend again, after a moment’s reflection, «« but we are under no obligation to provide meetings for those who do not attend church.” Dear reader, does this reply correspond with the teach- ings of Christ? Who is represented by the lost sheep, sought out with so much care and anxiety, and at last re- 1 « Episcopalians, Baptists, and Presbyterians, all have camp meet- ings in Oregon, and in their zeal for them bid fair to outdo the Metho- dists.’—Rev. 7. H. Pearne. 28 MANNA IN THE WILDERNESS. covered and borne to the fold with thanksgiving and joy? Who but a lost and wandering sinner? Matt. xviii. 12-13. And because that sinner has hitherto failed to attend the house of God, shall we not use any and every means for his recovery? He has no relish for a written sermon, though delivered «decently and in order ;’’ shall we not, therefore, preach Jesus to him in the grove ? : Let angels be our instructors. With their superior intelligence, and viewing things from a heavenly stand- point, they are prepared to appreciate whatever affects the salvation of undying souls. J say unto you that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety-and-nine just persons which need no re- pentance: Luke xv. 7. The extreme measures used to get in the outcasts that the king’s table might be filled, (Matt. xxii. 10,) evidently suggest and justify those varied and peculiar appliances by which sinners may be saved. Can we learn something from Paul? He began to preach as soon as he was converted; thus setting mere conventionalities at defiance the first sermon he preached. His commission led him into Greece ; he went to Athens to proclaim salvation; Mars Hill was his cathedral, and an idolatrous inscription his text: Acts xvii. 22-23. He would have preached Jesus in the theatre at Ephesus, had not the brethren prevented him. He taught in the syna- gogue, and when driven from thence went daily into the school of one Tyrannus. Thus he discussed and enforced religion in the halls of philosophy. When he needed a house he hired it. For two years he carried on tent-making and served as a local preacher. He then sold out his stock in trade and entered the regular work. At one time he preached until midnight. At another he explained the Gospel to a few women by the seaside. He preached the Gospel privatcly to them who were of reputation. He was «all things to all men, that he might save some.” At MANNA. IN THE WILDERNESS. 29 one time he had Timothy circumcised ; at another he pro- claimed himself a Pharisee. By this means he escaped being mobbed, and secured the sympathy of many of his hearers. What does all this teach? That God sanctions any means for the salvation of souls that we can employ with- out compromising Christian character. The great object is to save souls. Are we to let sinners perish unless they come to us to hear the Gospel? Our commission settles the question: «Go YE ¢nto all the world, and preach the Gospel to every creature: Mark xvi. 15. «We are under no obligation to provide meetings for those who do not attend church!” The dear brother who uttered this is a faithful and useful minister, and yet we cannot forbear asking, What. is the estimate which this language appears to put upon deathless souls? Is it not Jess than that put upon the mere forms of religious worship? Forms, too, that cannot claim the sanction of inspiration, and which in many instances cannot even make the plea of utility. But to return to the conversation that opened the chapter. «I preached a sermon to my pcople last Sunday on camp meetings.” «Indeed! Should like to have been there’’—rather ironically than otherwise—“« perhaps you would have con- verted me.” : « It is possible.” «I have attended camp meetings, and the evil over- balances the good.” « Did you attend as a spectator, or as a worshipper ? Perhaps you stood aloof and looked on, and thus you saw some incidental things which you could not approve, and which doubtless gave you pain. If so, you were like the man who ascended his neighbor’s chimney, to observe the fire beneath; his eyes were soon filled with smoke, and he went away grumbling about his neighbor’s miserable fire.”’ 30 MANNA IN THE WILDERNESS. «I behaved myself ;’’ evidently annoyed at the severe comparison used. « Doubtless you did; but did you take any part in the religious exercises, and thus identify yourself with the good work ?” «I did not have anything to do with the meeting, but I was insulted, and my wife was insulted.” «« Perhaps the meeting you attended was disturbed; but I am satisfied that the evils of camp meetings are over- estimated. Many persons see what is exceptionable, but fail to discover the good that is done.” ««O, I am satisfied that good is done at camp meetings. I believe souls are converted there; but they are occasions of drawing together many of the vicious, and also many young people, who conduct properly elsewhere, but who there throw off all restraint.” «In my sermon, I met part of your objection in this way: There are families that lay claim to respectability and piety(?) who cherish a strong prejudice against Methodism. That prejudice manifests itself in frequent uncharitable remarks concerning Methodist prayer meet- ings and camp meetings. Thus, parents who profess the religion of Jesus, educate their children to treat with disrespect a means of grace they cannot appreciate. The camp meeting is not responsible for their conduct. And more; the vicious that assemble are not made so by the occasion. They only reveal their true characters; thus demonstrating the necessity for this or a similar means of grace to save them from perdition.”’ We have other arguments to present. Let them be stated in an extract from the « Camp Meeting Man- ual :?—t ‘ 1A nervously-written volume of 168 pages, by Rev. B. W. Gorham. It should be in the hands of the friends and foes of camp meetings, MANNA IN THE WILDERNESS. 31 «But we assume that either camp meetings, or some other means of special general interest, are a permanent want of the Church. The institutes of the Israelites indicate this truth. The Lord ordained for them three great annual festivals or gatherings of the people. We allude to the Feasts of Passover, Pentecost, and Tabernacles; which were so ordained as usually to fall in the months, respectively, of April, June, and September, and which were each to hold a week, or, in the Jewish phrase, eight days. In these ancient institutions of the Church of God, it is easy to see a recognition of the principle that the Church needs her protracted and extraordinary seasons of rest from worldly care, of worship and devotion to God. It is said that those great festivals were commemorative of certain great events in the national history of the Jews; and this is granted: but it does not follow that their monumental character exhausts their design. God is, if the expression be allowable, too good an economist to have adopted general festivals of the people merely as a method of commemorating the Exodus, the giving of the Law, and the encampings of the Israclites. The expense of time and money involved in these great gatherings would have filled the land with monu- ments and inscriptions, known and read of all men; and further, it is a matter of historic record, that, while each of these celebrations embraced in its ceremonies some dis- tinct allusions to the event it was instituted to commemo- rate, they were all mainly characterized as seasons of high national and religious interest, and that their power for good among the ancient Hebrews lay principally in this their adaptation to cement fraternal ties of union, and promote strong religious convictions and aspirations among the people. 82 MANNA IN THE WILDERNESS. Concerning the Feast of Tabernacles, the statute ran thus: «Ye shall keep it a feast unto the Lord seven days in the year. It shall be a statute for ever in your generations, ye shall celebrate it in the seventh month. Ye shall dwell in booths (tents) seven days, all that are Israelites born shall dwell in booths.’ Here then, we have, by express institution of God, a religious convocation, identical with a modern camp meeting, in its principal or characteristic fact, namely, that the people were to leave their dwelling-houses and live in tents during the meeting. This practice was to be observed throughout all the gene- rations of their polity, though in after time, a synagogue arose in every village, and the Temple at Jerusalem would accommodate an auditory of thousands. Jeroboam found the influence of the festivals upon the Hebrew mind so conservative, that he despaired of ultimate success in his attempt to divide the nation, except by in- ducing the people to abandon these powerful means of grace and of national strength ; and he only succeeded in drawing them from their festivals by drawing them into actual idolatry. The truth is, human life needs to be dotted over with occasions of stirring interest. The journey asks its mile- stones, or rather, if you please, its watering-places along the way. Our nature requires the recurrence now and then, of some event of special interest; something that shall peer up from the dead level of existence—an object for hope to rest upon in the future—an oasis in the desert of the remembered past. The ancient Jewish festivals that have been alluded to, did meet, and were doubtless mainly intended to meet, this want of our humanity. All nations, ancient and modern, have held their great festivals, political and religious; a still further proof that there is an element in man which demands occasional ex- citement by such means. But it is replied: « Granting MANNA IN THE WILDERNESS. 383 all this; why will not extra meetings held in the churches meet this necessity, as well as meetings held in the forest?’ We answer—Because, 1. They do not, like camp meet- ings, call the people away for successive days from their business and cares. 2. They never offer so rich a variety of ministerial talent, as it rarely happens that more than two or three preachers can attend a meeting of that kind simultaneously. 3. Protracted meetings, as they are called, do not amount to anything like a general convocation of the mem- bership of the Church from an extended territory, to labor and pray together for the general good. On the contrary, they necessarily occupy the Church in any particular locality exclusively with its own home interests; and thus, instead of promoting extended acquaint- ance among the members of the Church, and binding in golden bonds of union and fellow-feeling the hearts of our people, over large districts of country, they tend to accele- rate, or at least, they do not retard the tendency to isola- tion, now so rife, and it may be added, so ominous among us. When we shall have church edifices that will accom- modate from four thousand to twenty thousand persons, and when we can get our people to attend a meeting for a week at such a church, in such numbers as attend camp meeting, and when the members of such church will be able and willing to feed and lodge such a host for a week, when the persons attending will hire their board during their stay, and when the preachers can be induced to attend and labor at such meeting as they do now at camp meeting, and when there can be excited in the people at large the same desire to attend a meeting thus held as now moves thousands to the encampment, and when a score of other impossibilities shall stand out of the way, then it will do to propose substituting a meeting in the church for this tremendous engine of spiritual power. EE v 84 MANNA IN THE WILDERNESS. But let us not be misunderstood here. We simply mean to say that there are certain valuable results achieved by camp meetings which never can be reached by other forms of religious effort; and we are equally free to say that there are doubtless other ends, equally important, for which other means are better adapted than camp meetings. Whatthen? Let us not discard either the one or the other of these means of grace. They are well adapted, by their respective peculiarities, to co-operate in accomplishing the same general ends. The camp meeting is the larger gather- ing; the protracted meeting may be continued longer. Not more than one camp meeting can generally be held to profit ina Presiding Elder’s District during one season ; whereas as many protracted meetings as there are societies may be held if occasion require. The protracted meeting held in the church, is adapted to the leisure and the long evenings of winter, and the camp meeting is adapted to the summer. Herein appears their beautiful harmony. It often hap- pens that the fire is kindled on the camp ground, and burns in’the form of a blessed revival carried forward by means of the prot:acted meeting all winter. On the other hand, if extensive revivals of religion have prevailed over a dis- trict of country during the winter, and added many to the Church, what better thing can she and her children do, than to retire from the cares of the world, for a week, and renew their vows, and brighten their hopes, just at that period of the year when the faith of the faithful is likeliest to wane, and when the half-fledged piety of the young converts has oftenest yielded to worldliness. It must not be disguised that the Methodist ministry has wants that are nowhere else to be met as they are met on the camp ground. Our fields have been divided and subdivided, till the majority of us are alone in our charges. We are seldom together during the year, and the tendency of events seems to be, still to increase the distinction MANNA IN THE WILDERNESS. 85 between meum and tuwm among Methodist preachers. Nor does any usage of the Church, so powerfully as the camp meeting, operate to neutralize this tendency. Our modern quarterly meetings, where indeed we continue to have them at all, usually call together but. two of us, the Presiding Elder and the pastor. Our District meetings, which are far from being universal, are not even intended to meet the want alluded to. Our Annual Conferences are seasons of exhausting toil and care. And, in a word, with all the other usages of Methodism, there is still wanting some season of great and general interest, that shall con- voke these men of God in considerable numbers, and per- mit them, disburthened of all worldly care, to drink together at the fountain of mercy, to cement their friend- ships at the foot of the cross, and to lose their selfishness, and pride, and unholy ambition, while bathing together in a common ocean of love. The practice of the Saviour, in holding protracted religious meetings in places remote from the Synagogue and the Temple, and in the uninhabited portions of the country, is, we think, a full sanction of the principle in- volved in the holding of modern camp meetings. True, the meetings are not alike in all their circumstances. The difference between the Saviour’s meetings in the wilderness and our modern camp meetings consists mainly of two par- ticulars, namely: (1), that ours are appointed beforehand, and (2), that we provide for ourselves food and shelter during their continuance. The points of difference, there- fore, between his meetings and ours, are few in number, merely circumstantial, and certainly not of such a character as to subject ours to the charge of fanaticism by any show- ing that should exonerate his from a like charge. John the Baptist appears to have held his meetings out of doors during the six or eight months of his public ministry, with scarcely any exception. Out-door meetings 86 MANNA IN THE WILDERNESS. were common in the Apostles’ times, and indeed it does not appear that church edifices were provided to any con- siderable extent, till late in the second century of the Christian era. Truly, «The groves were God’s first temples.’ And when, it may be asked, has there been carried on any great process of spiritual reform, without the extensive use of out-door preaching ? Not only did John, and the Saviour, and the Apostles address their audiences in the open air, but in later days, assembled thousands listened to the apostolic Wesley on the moors and commons of England, and the fires of revival were lighted along the Atlantic seaboard of America by the out-door preaching of White- field. The Church has ever become attached to forms and ceremonies, as she has lost her spirituality and power; and her decline in these has been equally marked by a super- stitious regard for certain localities. Wesley declared that, before his conversion, he should have regarded it as almost asin against God to save a soul from hell, unless it had been done ina church. But God showed him the more excellent way, when he filled him with the Spirit of Christ, presented the world before him as his parish, and sent him forth to publish the great salvation he had found, in the church, or on the commons indifferently ; now in the streets of London, and now in the market-place—to the drunken colliers at New Castle, to the depraved operatives at Macclesfield, and again to the half barbarous natives at Cornwall. Would to God that the spirit which urged him on were in each of his sons.”’ To conclude this chapter, let us return to our narrative. *** « You are going to camp meeting, without doubt,” said an official member as we entered his store. «J am making arrangements to do so.” MANNA IN TIIE WILDERNESS. 87 «We expect that you will make your home with us during the meeting.” «« Very kind indeed, but I had anticipated hiring my board near the ground.” «« You sha’n’t do that; we want somebody to take care of us, and we don’t know who will do it better than our pastor.” “Very well, itis a minister’s duty to submit part of the time, and it will give me pleasure to do so in this instance.’’ At this we passed on musing at this instance of generosity and piety. How thoughtful of their pastor! Ere we were aware we found ourselves uttering: May God bless this people and «Grant them according to the riches of his glory to be strengthened with might by his spirit in the inner man ; that Christ may dwell in their hearts by faith ; that they, being rooted and grounded in love, may be able to comprehend, with all saints, what is the breadth, and length, depth, and height; and to know the love of Christ which passeth knowledge, that they might be filled with all the fulness of God.” Eph. iii. 16-19. How comprehensive this prayer! What vast privileges for the child of God it implies! Each saint a temple, and Christ the royal resident within! The Ephesians had a grand temple before them—the temple of Diana, reputed to be one of the wonders of the world; its length was 425 feet; its breadth 220; it was supported by 127 richly wrought columns, each 60 feet high. All Asia contributed to its erection; and it required 220 years to construct it. Here is something better : «« We by faith become an habi- tation of God through the Spirit.” God at the beginning formed man to be his temple; when the temple became defiled, God left it. In the order of his eternal mercy, Christ, the repairer of the breach, comes to purify the temple, that it may become a fit habitation for the blessed God. This is what the Apostle points out to the believing 88 MANNA IN TILE WILDERNESS. Ephesians, in praying that Christ might intensely and constantly dwell in their hearts by faith. Children of the Most High, join us in the poet’s happy strain : “O come and dwell in me, Spirit of power within; And bring the glorious liberty From sorrow, fear, and sin!” MANNA IN THE WILDERNESS. 39 CHAPTER III. THE MANNA SOUGHT; OR, ON THE WAY. Go up with Christ your head; Your Captain’s footsteps see ; Follow your Captain, and be led To certain victory. All power to him is given ; He ever reigns the same ; Salvation, happiness, and heaven, Are all in Jesus’ name. « TIAVE you everything you need ?” «I have not. The most important article is yet to be put up.” «¢ What can it be?” «« My sword, of course. A soldier without his sword is poorly fitted for battle.”’ Will a minister of Jesus presume to take an instru- ment of death to camp meeting? Our answer is found in Eph. vi. 17. «The sword of the Spirit, which is the word of God.” * * * « Good-bye, God bless you,” are the farewell words that fall from lips which have oft spoken good cheer to the heart of the young itinerant. The parsonage door closes—the carriage rattles on, and we soon leave behind us the busy town, with its hammers, its coal dust, its engines, and its numerous laborers. Three miles of our journey lie through the beautiful Valley of Wyoming. Fields of rich and ripening grain, modest white cottages, half concealed in the shrubbery that surrounds them, and the fair Susquehanna flowing on as grandly as when the light canoe was sped over its surface by savage hands, and the distant hills gradually receding like the back-ground upon the canvas, form a picture that enables us to com- 40 MANNA IN THE WILDERNESS. prehend at once, what poets and novelists have intended to express of this beautiful vale. For the first time we were pointed to the precise spot where, July 38, 1778, the battle of Wyoming was fought, and a band of freeman, under command of Colonel Butler, was cut to pieces by the merciless Indians and tories. A little in the distance stands the « Wyoming Monument,” erected over the remains of those who fell in that fearful struggle. There were many sad partings on that terrible day. The depth of sorrow which filled the hearts of husbands and wives, parents and children, brothers and sisters, on that and the following day, will only be brought to light by the revelations of the last Judgment. As we gazed on the field, where many a true heart bled, we were carried in imagination over the history of this romantic region, and contrasted its present appearance with the picture it presented when the first white man beheld it. Count Zinzendorf is believed to be the first white man who set his foot upon the Great Plains. In 1742 he came with an interpreter, and erected his tent near the Indian village, and proposed a talk. He was a messenger from the Great Spirit, sent to teach the red man the true worship. He had crossed the seas upon this benevolent errand, without the hope of earthly gain. The savages could not comprehend the fact that he had taken so much pains to visit them, with no selfish motive. Concluding that it was the object of the pale faces to take their lands from them, they resolved to terminate the enterprise by their immediate destruction. A few warriors, selected for the purpose, stealthily approached the tent of the unsus- pecting stranger, by night, to accomplish their designs, when a strange providence interfered. Peeping through an opening in the tent, they saw a huge rattlesnake crawl 1 Wyoming, is a corruption of the name given by the Indians—Jaugh- wau-wame, which signifies Laraz Pains. MANNA IN THE WILDERNESS. 41 over the feet of the strange visiter without interrupting his composure, as he sat upon a bundle of weeds engaged in writing. Considering that he was protected by the Great Spirit, they departed without offering him the least molestation.’ There are names and occurrences of later date that are of especial interest to the pious, and especially to the Methodist. The name of Rev. Aning Owen deserves a place in the annals of Wyoming. He was a man of courage, prayer, and faith. He long and faithfully preached the Gospel here. He has gone to his reward, and we would cherish his memory. It will be no inter- ruption to our journey to the camp-ground to relate an anecdote of him, which illustrates his blunt but successful way of dealing with sinners. On one occasion, travelling to an appointment, he fell in company with a stranger. As usual, Owen introduced the subject of religion. He had ascertained that his travelling companion was uncon- verted, and was proceeding to exhort him to repentance, when they arrived at a place where their roads ran in different directions, and they were obliged to separate. After riding a short distance, as if moved by some sudden impulse he wheeled about and started back after the stranger, crying at the top of his voice, «Stop! friend, stop!’ The stranger halted, and Owen rode up, and looking him full in the face with much earnestness said: «Sir, I expect never to see you again in this world, and I wish you to remember two things—Hell is hot, and Eternity is long.’ Years rolled away—the circumstance had passed from his mind, when at a public gathering, where Owen was in attendance, this stranger introduced himself—related the occurrence, and claimed that that warning was the means of his conversion. 1«Weromine,” &c., by Dr. George Peck, p. 13. = 42 MANNA IN THE WILDERNESS. While we think of those who have been identified with the valley in its progress, we can but exclaim, « What a mighty change in eighty years!’ The days of peril and of war are passed, and many of the descendants of the old heroes are hastening to the camp meeting. The Indian yell or the whizzing tomahawk does not now alarm maiden or mother. The storm has passed! We turned from the main road, and hastened, in a westerly course, toward a notch in the mountain, which was pointed out as the place for leaving the valley. As we entered this winding and gradually rising road, we dis- missed the exciting incidents that lend thrilling interest to the valley below; and mused on things equally exciting, connected with camp meetings. Some of the incidents that memory called up we transcribe for the reader, as they are in the line of our narrative. THE HAPPY EXCHANGE. A few years since we attended a camp meeting in Tomp- kins county, New York. The devil, as usual, was inte- rested in the meeting; and he sought to accomplish his purposes, as he often does, through the young men. This was their plan: a gencrous-hearted, but dare-devil sort of a fellow was elected captain, and the company was duly organized; but as they could not all go to the meeting until a given time, the captain was appointed to visit the ground at an earlier hour, to reconnoitre and report plans for a general and systematic onset. The captain reached the ground, but some watchful, praying brethren saw him, and instantly laid siege to his heart, by prayer and affec- tionate entreaty. He resisted for a time, but the Spirit of God wrought deep conviction, and he marched to the altar and began to seek salvation. The chariot of the Lord seemed stayed for a time. Presently the young captain took a flask of whiskey from his pocket, and MANNA IN TILE WILDERNESS. 43 passed it over to one of the brethren. In a few minutes he was converted. He rose and made a full confession. An eccentric brother, called «Shouting Amos,’ could hold still no longer: he shouted, « Glory to God, the Lord took away his whiskey and gave him wine.” We call it «the happy exchange.” At the appointed hour the company were on the ground; but judge of their sur- prise when the converted captain fell to exhorting them with tears. Some ran, and some sought the Lord. Glory be to God, for salvation for the chief of sinners. THE ROWDY CAUGHT. Some years ago at a western camp meeting, a spirited young man was much offended at a rebuke he received from a minister. He swore he would have revenge by running the preacher’s carriage down a steep bank into the creek. Rev. Mr. C— watched his carriage which stood just in the rear of the preachers’ tent, right on a high bank. The young man was on hand, but the owner of the carriage rushed upon him so suddenly, that his only way of escape was to leap the bank and plunge himself in water about six feet deep. He got out the best way he could. The meeting went on with power, and the young man swore he would have satisfaction. Many hardened sinners were arrested, and a great number converted. On Sunday night. the altar was crowded with weeping peni- tents. While Mr. C— was in the altar laboring with seekers, the young man came up and leaned on the altar rail. The minister kept his eye upon him, and suddenly he leaped over the altar and fell at full length and cried aloud for mercy. Presently the minister trod on something soft near where the young man had been standing. He picked it up, and lo! it was a string of frogs strung on a piece of hickory bark. He took them in the tent, not knowing what it meant. Mon- 44 MANNA IN THE WILDERNESS. day morning at daybreak the young man raised a shout of victory. During the day he said to the minister ; «I strung that batch of frogs and took them to the altar, intending, while you were praying with mourners, to put them over your neck, and while I was seeking an oppor- tunity to do this, the power of God arrested me. I never want to be any nearer hell than I felt myself then.”” Many of the rowdies were converted, and so ended the frog campaign.! THE DOCTOR DID NOT KNOW. Ata Maryland camp meeting a scene of interest was witnessed. Penitents were at the altar, and as the services became more animated, the mourning ones seemed to go from depth to depth of distress, until a mere philosopher, who might otherwise view the scene with indifference or contempt, would be moved to pity by the sight of such an intense sorrow. But it was not of long continuance. The youngest of the women, beautiful at any time, but doubly beautiful in her grief, soon became exhausted, and fell back with upturned face in the lap of a middle-aged matron. Her prayer, to all outward appearance, entirely ceased. Her large dark eyes expanded as she gazed up- ward. It seemed like the beginning of a celestial trance. For a few moments not a limb, nor a muscle of her face moved. At length the red flush of agony passed from her countenance, and she grew pale as a corpse. A very young physician, who stood on the outside of the enclosure watching the scene, became alarmed and said she was dying. This opinion soon circulated through the crowd, and the fear became general. Even the mothers in Israel, who had often witnessed such exercises, began to be uneasy. ‘Their fears however were soon relieved; for presently a gleam of light animated her pale coun- 1 Autobiography of Rev. P. Cartwright. MANNA IN THE WILDERNESS. 45 tenance, and then another and another. At last her entire face was steadily illuminated. A dead silence fell upon the crowd as they gazed upon those fixed eyes, that seemed to penetrate far, far into the bliss of the eternal heavens. ‘hen her eyelids began to move, and then her lips; and then with a soft silvery voice, that brought tears to the eyes of every spectator, she slowly said :— ‘Tis love! ’tis love! thou diedst for me; I hear thy whisper in my heart; The morning breaks, the shadows flee ; Pure universal love thou art.” A shout from scores of voices, told .the general joy inspired by the scene. Instantly the whole assembly began to sing, in a manner that science might scorn, but the influence of which few could resist :— «My God is reconciled ; His pardoning voice I hear: He owns me for his child; I can no longer fear. With confidence I now draw nigh, And, Father, Abba, Father, cry.” While the congregation sang this divine hymn of Charles Wesley over the redeemed spirit of this fair girl, her aged father came and knelt by her side, and wept as he never wept before. She was the last of his children, and the last to experience that mysterious change, at which the gay, the skeptical and the profane may scoff, but which is as real as any fact of the solid world. His pre- sence and affecting manner by the side of his happy child gave an almost insupportable interest to the occasion. Tears that fell in drops before, now ran in torrents from all eyes; and as if by sacred sympathy, or a more direct power from on high, the mourning of all the rest seemed turned into joy. It was the very «oz of joy,’’—joy’s finest, ¥ 46 MANNA IN THE WILDERNESS. purest extract. The careless as they looked on grew thoughtful, and pious purposes began to throb in many a heart that had never felt the force of the religious senti- ment before.? As we thought of these and other thrilling camp meeting scenes, our heart beat with strong excitement. We felt that in a few hours we should mingle in the devotions and conflicts of a camp meeting. We are going up to battle! O thou Captain of our salvation, go thou with us, then shall we triumph gloriously! May this meeting be a time of salvation to many! We are nearing the ground, and lo, above the sound of axe and hammer come the thrilling notes of sacred song. It is a battle hymn! “Am Ta soldier of the cross? A follower of the Lamb ? And shall I fear to own his cause, Or blush to speak his name? Sure I must fight if I would reign, Increase my courage, Lord ; I'll bear the toil, endure the pain, Supported by thy word.” Pause a moment! What spirit is controlling my heart now? What object is leading me on? The following im- portant thoughts should be prayerfully pondered before entering the encampment. 1. Iam about entering upon a means of grace for the improvement of which I must account to God. 2. It is certain that I will advance in Christian know- ledge and holiness, or clse decline. Camp meetings, like the blood of Jesus, are a «savor of life unto life, or of death unto death.” "Nat. Mag., vol. 8, p. 145. MANNA IN THE WILDERNESS, 47 3. Some person will be influenced by me during this meeting, for heaven or hell. Hach person is the centre of some circle of influence. 4. If I would accomplish good, or receive good, I must have a definite object in view. I must seek a definite blessing for my own soul, and contemplate some definite, special good to the souls of others. 5. My reliance must be on divine aid. Peter was strong in resolution and enthusiasm, but when the day of trial came, where were his courage and integrity ? He faltered and fell. 6. I shall see some things, even among the pious, which I could wish otherwise. Perfection in judgment and con- duct is not of earth. I must not expect too much from man. Criticism must be laid aside. 48 MANNA IN THE WILDERNESS. CHAPTER IV. WHERE TUE MANNA WAS GATHERED ; OR, THE CAMP GROUND. Go abroad Upon the paths of nature, and, when all Its voices whisper, and its silent things Are breathing the deep beauty of the world, Kneel at its simple altar. Tue sun was declining, as with beating heart we sprang fiem the carriage and hastened to see the “camp in the woods.’’ It was the first day of the meeting, but nearly all the tents were up. We entered the ground from the east, and found it laid out after the pattern of the New Jerusalem. «It lieth four square, and the length and the breadth thereof are equal.’’ The preachers’ « stand’’ occu- pied the centre of the east side. This stand is a per- manent fixture—two story—single roof, and mounted with a good bell to call the worshippers together for divine service. The altar in material and construction is much in keeping with life in the woods. Poles securely fastened to posts three and a half feet high, form a railing on three sides. It is left open next the stand. The seats are of rude but clean plank. They are so placed as to leave an aisle up the centre of the altar, thus making it con- venient to pass in and out. A camp meeting altar is an important feature of the plan. Some call it a “pen,” and smile at the sacred name that is given to so rude and primitive a construc- tion. «What! get religion at a Methodist camp meeting altar?” said a proud and wicked man. «Do you suppose I have lost my self-respect ?”’ «Oh, no, sir. But do you mean to insult all Christian people who worship here, by insinuating that they give up their self-respect every MANNA IN TILE WILDERNESS. 49 time they bow at this altar? Don’t talk of self-respect while you are living in sin. Salvation does not come through stained glass and gothic arches alone; penitence | and faith will secure it here, and you had better seek it at this meeting. Can’t get down at a camp meeting altar? Poor soul! Dives maintained his dignity. Where was the self-respect of Lazarus as he lay, a diseased beggar, at the gate? Death came, and dignity had a fall. «In hell he lifted up his eyes, being in torment ;” but angels lent their wings to bear Lazarus to his heavenly home. The grave is lower than this altar, and you will soon be there! Perdition is lower still! O, fly while you may.” There are others who think differently of the « altar.” Mark that young man leaning over the Bible board. «That is a dear place to me,” says he, with much emo- tion, pointing with his index finger to a particular place in the altar. «I was converted there two years ago. When I came on the ground this year, the first place I went to was the altar.”’ «That was a memorable camp mecting to you,” we ventured to reply. : « Yes, indeed! I shall remember it in heaven.” This language fell from the lips of a young man, the only son of Rev. Wm. Wyatt. Albert had been the subject of pious influences from infancy. When others slept, his anxious mother often wept and groaned, so great was her desire for his salvation. Two years ago she knelt by his side in this altar. Their tears and prayers mingled. It was the hour of salvation! Albert returned to school a follower of Christ; his mother’s cup of joy was full—« My son, my son is a Christian.” We will pass from the altar. Here are the seats nicely arranged and sufficient in number to accommodate two thousand people. The Universalist Church in the 4 50 MANNA IN THE WILDERNESS. village of A , is furnished with finely upholstered sofas; quite an inducement this to attend church, and hear the soothing doctrine. No sofas at camp meeting (except in private tents), but plain, matter-of-fact seats, made of rude plank, supported by timbers or large poles, raised far enough from the ground to give the seats the right elevation. The tents are erected upon uniformly laid out lots. In the rear of the first row of tents, is a street of suitable width both for beauty and convenience. Crossing this street, we come to a second tier of tents corresponding with the first. In the rear of this row, a second street is laid out. Beyond this still, is a third row of tents. Verily the camp meeting spirit is not declining. On the east side of’the ground, a short distance from the main entrance, is a capacious spring that furnishes abundant water for the tents. The trees that adorn the ground, are, most of them, of recent growth. Here and there stands a massive sentinel, telling us of by-gone centuries, and promising us silent protection while we worship. We confess to excitement. The works of nature are inspiring; but when to that inspiration you add the hal- lowed charms of religion, you have influences which we dare not, which we cannot, resist. This is hallowed ground. The Lord sanctified when he made it. Devout worshippers have dedicated it anew, and now it stands sacred under a two-fold consecration. This is a living temple that waxes not old, neither is it shattered by time which cracks and shatters stone. These fair trees root wider with every generation, and cast a vaster round of grateful shadow every summer. We had rather walk be- neath an avenue of native trees than inspect the noblest cathedral that art ever accomplished. What is it that brings one into such immediate and exhilarating sympathy with venerable trees? One instinctively uncovers his MANNA IN THE WILDERNESS. 51 head as he comes beneath them; he looks up into their receding and twilight recesses, and he should breathe a thanksgiving to God every time his foot falls under their refreshing shadow. The groves were God’s first temples ere man learned To hew the shaft and lay the architrave, And spread the roof above them—ere he framed The lofty vault to gather and roll back The sound of anthems—in the darkling wood, Amidst the cool and silence, he knelt down And offered to thee, solemn thanks, And supplication. For his simple heart Might not resist the sacred influences, That from the stilly twilight of the place, And from the gray old trunks, that, high in heaven, Mingled their mossy boughs, and from the sound Of the Invisible that swayed at once All their green tops, stole ever him, and bowed His spirit with the thought of boundless power And inaccessible majesty. Ah! why Should we, in the world’s riper years, neglect God’s ancient sanctuaries and adore Only ———_-———_.—- under the roofs That our frail hands have raised ? Father, thy hand Hath reared these venerable columns; thou Didst weave this verdant toof. Thou didst look down Upon the naked earth, and forthwith rose All these fair ranks of trees, Fit shrine for humble worshippers to hold Communion with their Maker. But thou art here, thou fillest The solitude. Thou art in the soft winds That run along the summits of these trees In music. My heart is awed within me when I think Of the great miracle that still goes on, In silence round me—the perpetual work Of thy creation, finished yet renewed, For ever. Written on thy works I read The lessons of thy own eternity. 52 MANNA IN THE WILDERNESS. We have a few moments before supper, and we will improve them in calls. « What, make calls on the camp ground? Not your fashionable village calls that are so formal and heartless?’’ Really we do not know how we can make such a call here; talk nonsense an hour and then go home: but come with us and youshall see. Here we are, in front of a tent, or rather house, two stories, doors, windows, floors, stone foundation, in short every- thing pertaining to a well-constructed house. We will enter: «This is a fine house. Do you expect a double blessing for taking so much pains to serve the Lord?’ We utter these words as we enter, and before a reply can be given, we have the occupant by the hand. «< How do you do, Elisha ?”’ « Well! blessed be God!” «Do you go in yet for the old Jerusalem fire ?” «That and nothing else. Salvation is the main thing with me.” « Salvation free and ful 2” «Salvation free and FuLL. Do you believe that doctrine ?”’ «