^AaviiaiHv^ wawaitt** ^ji3Dnvsov* n '-otainw CO 5 o *'JiU3NV-8 ^lOSANGEl i 01^ %a3AIM-3^ ^HIBRARYQr ^t-UBRARYOc ^fOJITVD-J^ ^OJUVJJO^ ,\WEUN!VER% cc. ftUQNVSGl^ ^lOSANGElfj> ]**"■* so ^/HBAINII-3^ ^0FCALIF(% ^AHvaan-^ ^.OF-CAllFOft^ ^Aavaaii-^ ^OJI .^C-UNIVERS/a ^iUDNV-SOl vvlOSANCELfj> «OF-CALIF0«to ^0F-CA1IF(%, aweijniver% *vlOS-ANCElfj> AINIHW cs ^\\EUNIVER% o = U— > 6 %a3Awn-3\\v CO so so ^aOJITVD-JO^' <$UIBRARY0/ ^/OJIWO-30^ ^WEUNIVER% ^lOSANGElfr- rvt ^3AlN(13WV #A8VH8n-# ^OFCAtlFO/?^ jftAHVHflltt^ ^UIBRARY^ ^.UIBRARYOc £ ^E-UNIVERS//, ^lOS-ANCElfj> g^l I©£S & % 1^ ^maim^ £? -'. iv\> t\\t iiiiH/cnr/ ^OFCALIFOli [\ / ^+ \ c — M V ^ _ rJt ^ Jj? ^v ■VI ■I*. ft ~)<-~Zr-i&T^ RECOLLECTIONS OF ITINERANT LIFE: , INCLUDING EARLY REMINISCENCES. BY REV. GEORGE BROWN, D. D., OF THE METHODIST PROTESTANT CHURCH. "not that we have dominion over your faith, but are helpers of totje joy: FOR BY faith YE STAND."— 2 Corinthians, i: 21. FOURTH EDITION. CINCINNATI: R. W. CARROLL & CO., PUBLISHERS, No. 117 West Fourth StbBBT. SPRINGFIELD: MKTH. PROT. PUBLISHING HOUSE. 1868. Entered according to Act of Congress, in the year 1S66, by Rev. GEORGE BROWN, D. D., In the Clerk's Office of the District Cuurf of the United States for the Southern District of Ohio. BY DEDICATION. TO THE Ministers anb iflemtars of % £ftctbobist |)rotcsty written and printed documents. It may appear singular to some how the Author, after the lapse of so many years, could relate with such precision so many im- portanl incidents, giving names, dates, and localities, and even the particulars of Dumerous conversations. This serves to ex- X INTRODUCTION. hibit some of the peculiar traits of his character. Endowed with a memory of uncommon tenacity, which, like all his other mental faculties, retains its vigor unimpaired, he has treasured up all the important facts and incidents of his life, and has the ability to call them forth at pleasure. This faculty has been cultivated and strengthened by the habit, in which he has in- dulged for many years, of enlivening the hours of social inter- course with intimate friends by the relation of important facts connected with his former history. By this means they have not been permitted to fade from his memory, but, according to a law of our mental constitution, by frequent repetitions have been indelibly impressed upon his mind. During the last thirty years, it has been our privilege to hear him relate, at different times, most of the facts and incidents contained in this volume. It is a source of real satisfaction to his numerous friends, that these recollections are now given to the public in such a form that all may enjoy the pleasure which has heretofore been re- stricted to a few, and possess a valuable memento of one on whom the Church has bestowed its highest honors. We shall not further detain the reader from the perusal of the work itself, which we know can not fail to amuse and in- struct him. Rich in facts, abounding in wise counsels, and en- livened by incidents of special interest, it requires only to be read to be appreciated. Springfield, 0., January 31, 1866. CONTENTS. CHAPTER I. PAGE Writing from Memory and Recollection — Diary Lost — Why I have Written— Place of Birth— The Mad-Dog and Cow— Whisky In- surrection — Narrow Escape from Drowning — Crossing the Ohio River at the Tail of an Ox — The Brown Family— From 1797 to 1800 go to School — The Site of Steubenville — Western Civilization — Fighting — Rev. R. Dobbins 17 CHAPTER II. Removal to Ohio, then a Territory — Captain John Henlick and his Two Wives — The Game and the Snakes — Difficulties Connected with Bor- der Life — Methodist Preachers make their Appearance — The Wolf- hunt — A Large Farm Cleared Out in Five Years — Border Settlers make their own Clothing from the Raw Material — No Schools for Ten Years — Early Religious Impressions — Cowardice in Religious Matters — Evil Effects of Wicked Associations 24 CHAPTER III. Learn the Fulling Trade — Trip to Canton — Go to School in Virginia Death of My Father by Drowning — Commence Teaching School— r the Army in 1812— The Wild Horse— Johnson's Island— Gen- eral Harrison — Winchester's Defeat — Volunteer to help away the Wounded — The Retreat — Camp Inundated — Fort Meigs — Honorably ha rged — Start for Home — Difficulties of Travel — Failure of Pro- visions — My Religious Condition ... 43 CHAPTER IV. Tritp imon — Had to Decide Between my Two Brothers — T tp-Meeting and the Giants of Methodism — My Conversion and Happiness — Robert Fisher— The Prayer-Meeting and the Cross — burcb — Gilbert Middl ton, Class-Leader — His Faithful- — Members of his Class — The Class of Young Men who held Prayer-Meetings — Commenced Preaching while on Probation — My (xi) XU CONTEXTS. PAGB Studies — The Baltimore Local Preachers — An Effort to Repair an Injury to my Brother — Studies Continued in my Brother's Tan- Yard — A Soldier Again, in Defense of Baltimore against the Brit- ish — A Soldier Condemned to be Shot — Reflections on that Thrilling Scene — First Love-Feast I attended in Baltimore — Licensed to Preach in 1814 , 59 CHAPTER V. y first Itinerant Sermon — The Negroes Sleeping in Meeting — My De- sign in going on Anne Arundel Circuit — Jackson's Victory — Peace Restored — The General Joy — Not being Recommended to Confer- ence, I Return to "Work and Study — Was Immediately Called to Prince George's Circuit — The Horse— The Money — My Colleagues — The Circuit — The Bilious Fever and its Cause — Kind Friends who Cared for me in my Afflictions — Chambersburg Circuit — My Col- leagues — My Presiding Elder — Carlisle Circuit — My Colleague — Much Opposition — Success in Gettysburg — The Infidel Converted — A Marriage Extraordinary — Stafford Circuit — My Assistant — The Various Sects — The Camp-Meeting — How Methodists at that day Regarded Slavery '. 75 CHAPTER VI. Washington Station — Difficulty about the Choir — Revival of Religion — Study of Greek and Hebrew — Rev. Matthew Brown, D. D. — Wheel- ing and Short Creek — Noah Zane — Methodism and Calvinism — Lay Delegation — Dr. David Stanton — Washington Station Again — My Marriage — Ohio Circuit — Old Bachelors — Insufficient Support 95 CHAPTER VII. Conference in Baltimore — Appointed Presiding Elder of Monongahela District — Effort to Change the Manner of Appointing Presiding Elders — Bishop McKendree's Vindication of his Course in the Pre- ceding General Conference — Removal to Washington — My First Quarterly Conference — Trip to Ohio with Bishop McKendree — The Bishop's Views on Church Polity — My Views — Conference in Win- chester, Virginia — Conference in Baltimore — Formation of Pitts- burgh Conference — Failure in Health — Recovery — The New Lights — The Baptists — Camp-Meetings — My First Public Connection with the Reform Movement — The Mutual Rights — Bishop George 112 CHAPTER VIII. Conference in Washington, Pennsylvania — Reform Movement — Bishop Hedding's Address against Reform — Reasons for Replying — D. W. CONTENTS. X1U PAGE Clark, D. D. — Friendly Relations Existing between Bishop Hedding and Myself — Timothy's Address to the Junior Bishop — Convention of Bishops in Baltimore — Bishop Hedding's Note to the Chairman of the Editorial Committee Demanding Timothy's Real Name — My Reply, Surrendering my Name — Rev. H. B. Bascom's Testimony a3 to the Truthfulness of Timothy's Address — Similar Testimony from Rev. John Waterman, Rev. Asa Shinn, Thomas Morgan, Esq., Rev. Joshua Monroe, Rev. T. M. Hudson — Reasons for Present Self- Defense 129 CHAPTER IX. Letter from Bishop George — His Conciliatory Efforts — Concessions to the Pittsburgh Conference — Passage of my Character — Private In- terview between Bishop George, H. B. Bascom, A. Shinn, and My- self — Letter Published in the Mutual Rights, signed " Plain Deal- ing " — The General Conference of 1828 — Mr. Shinn's Eloquent Speech in Favor of the Restoration of D. B. Dorsey and W. C. Pool — Bishop Hedding and Myself before the Committee on Episcopacy — Decision of the Committee — My Defense 158 CHAPTER X. A Church Trial in Steubenville in 1827 — A Lady Preacher — Conference in Mercer County — New Lisbon Circuit — Determination to leave the Church — Reasons for so Doing — Invitation to go to Pittsburgh — Ac- ceptance — Letter to my Presiding Elder 180 CHAPTER XI. Church Property — Plan to Crush Reform in Pittsburgh — Effort to Ob- tain Possession of Smithfield Street Church — Decision of Supreme Court of Pennsylvania in favor of Reformers — Effort to bring Fe- male Influence to bear Against Reform — First Reform Conference — Amusing Objection to Moral Character — Convention in Baltimore — True Piety of Ministers and Members of Methodist Episcopal Church — Contemptuous Treatment from Old Friends 203 CHAPTER XII. Church Failures in Wheeling — My First Year in the Presidency — Re- elected President — '1 ; rm Methodists — Discussion on Church Government — A Forgetful Preacher — I.e.-tures on Church Govern- ment — Elected President the Third Time — First General Confer- ence — Presidential Tour through the West 228 XIV CONTENTS. CHAPTER XIII. PAGH Removal to Cincinnati — An Opinion on Ecclesiastical Law — Second Year in Cincinnati — General Conference of the Methodist Episcopal Church — Anecdote of Rev. N. Snethen and Rev. W. Burke — Elec- tion of Bishop Morris — Transfer to the Pittsburgh Conference 255 CHAPTER XIV. Transferred to the Pittsburgh Conference — Removal to Alleghany — Remarkable Dream — Lorenzo Dow and General Jackson — An Arbi- trary Sexton — Second General Conference — Debate on Slavery — Lib- erty of the Press — Meeting of Pittsburgh Conference — Removal to Holliday's Cove, Virginia 267 CHAPTER XV. Conference in New Lisbon, Ohio — Elected President — Removal to Steubenville — Conference in Pittsburgh — Appointed to Pittsburgh — The Use of Tobacco — Conference in Alleghany — Reappointed to Pittsburgh, with Rev. J. Cowl as Assistant — Annual Conference Ac- tion on the Slavery Question 2S1 CHAPTER XVI. Division of Pittsburgh Conference — Elected President — Exercise of Church Discipline — Removal to Steubenville — Tour in Western Vir- ginia^ — Conference in Pittsburgh — Re-elected President — Discussion on Phrenology — Lumbermen at Goose Creek — Adventures in the Mountains — Conference at Fairmont — Third Year in the Presidency. 291 CHAPTER XVII. Appointed Conference Missionary — General Conference in Cincinnati — A Quarterly Meeting among the Colored People — Pittsburgh Con- ference held in Alleghany — Elected President — Public Discussions on Church Government with Methodist Episcopal Ministers — Con- ference at Waynesburgh, Pennsylvania — Re-elected President — A Sketch of Border Life in "Western Virginia 316 CHAPTER XVIII. Removal to Connellsville, Pennsylvania — A Revival of Religion — Modes of Baptism — Camp-Meeting — General Conference — Madison College — Family Afflictions 333 CHAPTER XIX. Conference in Uniontown, Pennsylvania — Removal to Manchester Cir- cuit, in Virginia — Elected President — Elected President of the Board X CONTENTS. XV PAGH of Trustees of Madison College — Tour through West Virginia — Re- elected President of Pittsburgh Conference — Removal to Uniontown, Pennsylvania — Funeral of Rev. Asa Shinn — Resignation of the President of Madison College — Elected President pro tern, of Col- lege — Return to the Labors of the District 346 CHAPTER XX. Rev. Francis "Waters, D. D., President of Madison College — His Resig- nation — Rev. S. K. Cox, President — Pecuniary Embarrassments in College Affairs — General Conference of 1854 — The Entering-wedge of Church Division — Cholera during the Session of the Pittsburgh Annual Conference in Alleghany — Visit as Fraternal Messenger to the Pittsburgh Conference of the Methodist Episcopal Church, at Blairsville, Pennsylvania — Serious Trouble at the College — Expul- sion of a Student — Reconsideration of the Sentence Urged — Threat of the Faculty to Resign unless Sustained by Board of Trustees — Faculty Sustained — Visit to Cincinnati — Military Discipline — Pro- phetic Opinion on Political Matters Expressed by Ex-Governor Branch, of North Carolina — Secession of Faculty and Founding of an Institution at Lynchburg — Election to the Presidency of Madi- son College 361 CHAPTER XXI. A New Faculty — Pecuniary Condition of the College — Traveling on College Business — Tour through Old Virginia — Visit to Lynchburg — A Southerner's View of Slave-trading — College Commencement — Change in the Faculty — College Closes 388 CHAPTER XXII. Delegates Elected by Pittsburgh Conference to the Convention at Springfield, Ohio — Missionary Work and Farming Operations — Meeting of Committees on the Union of the Wcsleyan and Methodist Protestant Churches — Compilation of a Hymn-book — Visit of Fra- ternal Messengers from the Methodist Episcopal Church to the Pittsburgh Conference — Visit as Fraternal Messenger to the Pitts- burgh Conference of the Methodist Episcopal Church, at Blairsville, Pennsylvania — Removal to Vicinity of McKeesport, Pennsylvania — Elected Editor of Western Methodist Protestant — Removal to Springfield, Mho— Death of both My Sons— Views and Wishes on Ecclesiastical Matters 399 An Address to the Ministers and Members of the Methodist Frot- ksta.vt Church 415 getollcttfrms of Itinerant Safe. CHAPTER I. Writing from Memory and Recollection— Diary Lost— Wht I have Written— Re- form Controversy— Place of Birth— The Mad-Dog and Cow— Whisky Insurrec- tion—Narrow Escape from Drowning— Crossing the Ohio River at the Tail of an Ox— The Brown Family— From 1797 to 1S0O go to School— The Site of Steu- benville— Western Civilization— Fighting — Bet. R. Dobbins. It is now proposed to commit to writing some recollections of past life, and of the times which God hath permitted, or caused, to pass over me. In doing this, I must depend mainly on memory and recollection. Memory has retained many things with a tenacious grasp; others come up to view hy mental effort and the laws of association: these are properly recollections. The events which have so far faded away from my mind, as to be beyond all my efforts to fully regain by recollection, will be re- garded as irrecoverably gone; of them nothing will be written. In 1848, my diary, with all that I had written, including many letters, documents on the Reform Controversy, and some ser- mons, was entirely lost in Steubenville, Ohio. At the time of a removal, when I w.i- from home, the box containing them whs, by mistake, thrown into the cellar and there they lay until the exuding glue attached all my papers together in one insepa- rable mass — all were lost. After that I wrote but little more, bcin^r discouraged by the loss F had sustained. Why shall I not write v, li.it I remember and can recollect of p ' Life? It will do me g 1 in many ways; it will give me employment in my old age, and thereby pr imote mj happiness. 2 (25) 26 RECOLLECTIONS OF ITINERANT LIFE. A careful and honest review of past life, I am confident, will deeply humble my soul, under a sense of my numerous imper- fections and short-comings before the Lord. At the same time it will call up to my mind and heart the goodness and mercies of God, which have followed me all the days of my life, and thereby increase my gratitude to the Griver of all good. My children claim it of me to give them some account of what I have been doing these many years past. Many in the Church make the same claim, and all have a right to be gratified. Having stood connected, as an active laborer, with the con- troversy in the Methodist Episcopal Church, which resulted in the expulsion of many of the leading friends of reform, the withdrawal of others, and the ultimate organization of the Methodist Protestant Church, I shall deem it my duty, as I pass along, to notice and correct certain historical and bio- graphical errors into which some writers have fallen, who were opposed to lay delegation in those days. These friends of min- isterial supremacy have nearly all passed away ; for this reason I shall strive to deal in all possible candor with their charac- ters, opinions, and statements. Yet the truth will have to be told, on the living and on the dead; and when this is done without bitterness, with fairness and Christian candor, no man on earth will have a right to complain. If right had taken place, I should have been born in Brooke County, Virginia, on the bank of the Ohio River, about oppo- site the middle of Brown's Island. But all the border settle- ments were then involved in the horrors of Indian warfare, and our family, with other border families, had fled before an irrup- tion made by the savages on the frontier settlements, to a place of safety, just over the line, in Washington County, Pennsyl- vania. In that place I was born, on the 29th of January, 1792. I recollect nothing of that fort, place of safety, or whatever it was called. In a short time my father and mother, Hugh and Ruth Brown, with their family, returned to their homes on the bank of the river; and among the beauties and grandeurs of nature in that romantic place are located my first recollections of things in this transitory life. Behind our log-cabin home rose the wood-covered and far-stretching hills, overlooking our THE MAD-DOG AND COW. 27 humble habitation. In front of us ran the beautiful Ohio, on whose shores I delighted to play; and a little further in front the eye rested on Brown's Island, three miles long, covered with heavy timber, mostly sugar-trees. In the river there was fish, and in the forest game in abundance. A part of the island was cleared and under cultivation. My father and my uncle, Colonel Richard Brown, raised their bread there ; and on that island, and about our rural home on the bank of the river, memory still loves to cling. Many things in that place made too deep an impression on my mind ever to be forgotten. I will name a few of them. Memory goes back still with abiding gratitude to God, for preserving me, when quite a child, from destruction by a mad- dog. My father and brothers rose early one morning, let the cow into the yard to the calf, and then went to the island to work. I was out, looking at the calf, when a mad-dog, re- nliling in size and color our own trusty dug. sprang past me and seized the cow. She fought furiously for her calf. I was either knocked down in the fight, or fell down, and the cow stood .right over me, as though she fought for me as well as her calf. My mother came running, with a long pole, to beat off" the dog and get me away, but failed, until our dog came running from the hill and seized the mad-dog. The cow, being relieved, left her position over me, and my mother took me into the house, all covered with slaver from the cow or the dog, baps from both; and my hack showed many a scratch from the nails of the dog. Immediately, my brothers, and all the young men of the neighborhood, were out with their guns, in pursuit iif the rabid animal, but did not find him. But toward noon In returned; my father ami my uncle, each with a band- Bpike, standing one mi each Bide of the mad along which he came, smote bim down and killed him. lie bad destroyed much property; Our cow. calf, and dog all went mad. ami had t" !>!■ killed. I remember well seeing my brother Arthur shoot our cow; she fell mi the Blope of the hank, ami rolled over and r into the river, which was then very bigh, ami awaj she went. In thi- dreadful hazard of lili\ bow mercifully did unds were within an inch of each other, on the back of his band; and, by the vigorous application of my thumbs and fingers, the poison, from both the orifices, was forced out, bloody and green, and did him no harm; no swelling followed larger than would have been made by the sting of a bee. A short time after this — I think the same summer — Richard went to the stubble-field, to bring in the horses to plow, and was bitten by a rattlesnake, a very large one, on the foot. With- out waiting to kill the snake, he instantly applied his thumbs and fingers and forced out the poison; the swelling was not much more than perceptible, and did not hinder him from plowing tli.it day. Here, I think, is proof positive that a bite from the most venomous serpent may be cured, if taken in time, I . a proper application of thumbs and fingers. I leave this upon record for the benefit of all who may come after me. In- deed, I published it many years ago, and now publish it again in a more permanent form, to keep it from being forgotten by my fellow-citiz> of the ground underneath. Often we plunged, without any warning of our danger, into holes, over head and ears. We could tell when we came to a stream, by B gentle movement Of the water. We had two axes in company, some powder in fi.it flasks, which the boys carried in their hats, tightly drawn on their heads, ami several rifles. Over creeks we felled trees, lodging them on their nun Stumps, ami againsl trees on the Other side. On these, instead of* bridges, we always gOl safely over. When we came to pond-. W6 always knew I hem by the ice rising to the top of tin- water. Sometimes, when t<> any Would gel Upon the ice at once, it WOUld break, ami down we would all go. These ponds and the creeks were numerous, 54 RECOLLECTIONS OF ITINERANT LIFE. and gave us a great deal of trouble ; often we suffered injury by bruising ourselves against the ice. All tbis made traveling very slow. In two days our rations were gone, and it took us five days to get tbrougb ; so we were tbree days and nigbts witbout any thing to eat, save two squirrels. After wading and plunging in ice and water for four days, about four P. M., on the fourth day, we came to a little elevation, and found two squirrels. The guns were put in order, and the squirrels were killed, broiled, and divided among thirty-two of us. I got a fore-leg for my share. Indeed, it was a sweet morsel to me ; to this day I remember how pleasant it tasted. On this little piece of rising ground we encamped for the night, built large fires, and dried our clothes. We supposed ourselves about to. get into a more elevated and rolling district of country, and our joy was very great. . I The fifth morning came. For a little time we hunted sweet hickory roots, to appease the hunger from which we were suf- fering. We all had money ; but how very contemptible was money, when we could buy nothing with it to keep off starva- tion ! Finally, in Indian file, we proceeded, directing our course by the moss always found upon the north side of the trees, and iu a short time came right up against another pond, covered with ice, over which we could not see. Twenty-four of the boys went in; eight of us held back, to see how they would get on. When they were nearly out of sight, among the bushes that grew in the swamp, often breaking through the ice as they went, and when at last we could get no further intelli- gence from them, we turned up to the north, hoping to find a better way. We had not gone far before we came upon the track of a bear, and, for some time, our hunger prompted us powerfully to try to overtake and kill him ; but at last we gave up the pursuit, and in a little time crossed a stream about four rods wide, and up to our arms in depth, which, in our opinion, supplied that large pond with water. When safely over the stream, we fired a gun, to let our companions know where we were. The parties came together in about one hour afterward, and they informed us that the report of the gun was heard, FAILURE OF PROVISIONS. 55 and that, at that time, the foremost of them had just got out of the pond, and one man, a poor swimmer, was very near being drowned. He was the largest man in the company, and the smallest man among the thirty-two, by great exertions, drew him along through deep water, where all had to swim, and saved his life. About eleven o'clock A. M., being far behind, weary and faint with hunger, I heard the boys ahead of me cheering lustily. This inspired me with new energy, and on I went, to find out the cause of the cheering. There they were, all in a circle, looking at some object in the center, which proved to be nothing more nor less than a grain of corn ! By this we were led to suppose ourselves near the settlement, and it filled us all with joy. By unanimous consent, John Potts, who found the grain of corn, was allowed the high privilege of eating it ; and off we started in Indian file again. In about half an hour an- other shout was heard ; it was prolonged and vehement, min- gled with much laughter and joy. "When we who were behind came up, there were the boys on the ground, like so many tur- keys, scratching out of the dirt, and eating to appease their hunger, the grains of corn left where the Pennsylvania troops had encamped and fed their horses and oxen. "Weil, that corn tasted sweet to me, and to us all; we ate it with gladness of heart. But one occurrence there greatly marred our pleasure, and provoked general indignation. Off to one side, on a log, there sat the large man, who that day had been saved from drowning by the small man, as before stated — eating bread! and he boasted that he had half a loaf left, and invited us, then, to help him eat it; hut no one would do it; every man rned him, and from that hour lie lu nil parts of the work assigned them, God gives them more abundant success than he will to the man of great talents, who preaches his great sermons and then neglects all the other duties of his charge. While on Aunc Arundel Circuit, the news came of General Jackson's victory over the British at New Orleans. Then, too, 78 RECOLLECTIONS OF ITINERANT LIFE. came the news of peace between the United States and Great Britain. These two important events filled our entire country with great joy, and were, every-where among the Churches, cel- ebrated with appropriate thanksgivings to God. At last, Con- ference came. Not being recommended to that body for em- ployment, I went home to Baltimore, intending, if spared, to work and study another year in the tan-yard. But, on the rise of the Conference, Rev. Enoch George, Presiding Elder, sent Rev. Joshua Wells after me, to supply a vacancy on Prince George's Circuit. After consulting my brother and a few other friends, I determined to respond favorably to this call. The first thing was to secure a good horse. One was immediately purchased by my brother Edward, and presented to me. "Now," said he, " you will need a little mon^y in the outset, until you can get to your circuit, and be entitled to pay. This horse can earn you all the money you need, in about two weeks. So, a cart was hired of one of the neighbors, at twenty-five cents per day, and a young man to drive it, at fifty cents per day ; and for about two weeks, while my other preparations were being made, that young man, with the horse and cart, finding constant em- ployment on the wharf, earned me from two to four dollars per day, clear of all expenses. Finally, the day arrived for me to be off to my circuit. To leave Baltimore, where I had so many kind Christian friends, and go out among strangers, was, to me, a trial of considerable magnitude. On the morning before I left home, I paid short visits to such friends as were near at hand, to bid them farewell. To me it was a tender time ; I could not restrain my tears. The last one I visited was sister Mitch- ell, a real mother in Israel. She had often said to me, that, un- less I changed my vehement and vociferous manner, my life would be the forfeit. That morning, she took my haud, at part- -iug, and holding it firmly, she said: "Brother George, before you go, I want to give you a bit of advice. Will you take it?" "Well, sister Mitchell," said I, "what is it? I'll take it if I can." Holding my hand with a still firmer grasp, she said : " But you must take it, and I want you to promise me now, before we part, that you will take it." "Well," said I, "do CALLED TO PRINCE GEORGE'S CIRCUIT. 79 tell me. if you please, what it is, and I *11 take it if I can. - ' "Now," said she, "'mind what I say: when you get out to preaching on a circuit, meeting the classes, and 1 laboring in the prayer-meetings, take very good care of yourself, and do n't hurst your gall." At this droll advice I felt a little amused, but promised compliance, and took my leave of this plain- spoken Christian lady. The advice had much meaning in it. Solid sense, sound piety, and a less vehement and vociferous manner would save the "gall," and the life too, of many a poor Methodist preacher. That morning I left the house of my beloved brother Ed- ward, for the itinerant field^ He and his excellent wife and all the children, with warm hearts, wished me prosperity and hap- piness in my new and important undertaking ; so did many of my Christian friends, and others, as I passed up Baltimore Street. It was a time of many tears with me — parting with those I loved so well, and' with whom my earliest religious asso- ciations were formed. That day, in attempting to ride a branch of* the Patuxent River, finding it rather deep, I halted to let my horse drink, and while I was looking across, and up and down the river, to see if there was a ferry-boat, my horse, be- ing warm witli travel, laid down in the water, and the current swept clear over him, wetting me up to my waist. I got him up, and crossed in a boat; and, disagreeably wet as I was, held my way until I reached Bladensburg, in the evening. By that time my clothes had dried on me, and being called into service by some warm-hearted Metbodists, I preached that night witli more than usual liberty. The next day I found myself within the bounds of Prince George's Circuit, ami at the quar- terly-meeting on Saturday was introduced to my two colleagues, Revs. Thomas C. Thornton, preacher in charge, ami John Child- bant, and, by their joint request, I tried to j>!'e;ich the opening sermon. The cross was exceedingly heavy as I ap- proached it; but when the first prayer was over, I found the r "f man, that always bringeth a Bnare, had letfl me. 1 could oof believe thai where there was so much fervenl prayer, there could be much captious criticism ; so, with the Master's help, I 80 RECOLLECTIONS OF ITINERANT LIFE had great liberty in preaching, and there was a heavenly state of religious feeling among the people. Prince George's Circuit lay between the Chesapeake and the Potomac Rivers, and extended from Washington City and Bla- densburg to Point Lookout. We had preaching in a farm- house on the Point, in full view of the junction of the two rivers; I suppose near the place where the United States Hos- pital now stands. Ours was a six-weeks' circuit, and we three followed each other at the distance of two weeks, going down on the Potomac side, and coming up on the Chesapeake side ; and it was said by my colleagues tbat our traveling would be so zigzag in its character, that each of us, to complete one round, would have to travel six hundred miles, or about one hundred miles a week. We had several small towns in our cir- cuit, such as Upper Marlboro, Port Tobacco, Leonardstown, etc., but at that time we had not planted Methodism in them. The Roman Catholic and Protestant Episcopalian were the lead- ing denominations ; and it would have been hard to tell which was the greater, their bigoted attachment to their own respective parties, or their determined opposition to the Methodists. Com- mon sinners and open infidels drank in the spirit of these Churches; so, Methodism had the honor to be persecuted on all sides. Under these, and all other kinds of disadvantages, evangelical piety, as maintained by the Methodists, gained con- siderable growth that year. In general, our people were poor, and a great portion of the country was poor, sandy, and worn- out, producing but little for the subsistence of man or beast. As for myself, I always fared very well, for they had plenty of fish, oysters, and fowls, brought from the rivers and creeks, to supply my wants. These, with a little corn-bread and a cup of tea, which they generally had, did well enough for me while among the humble poor; indeed, they seemed to be real luxu- ries, because they came with such a good-will. But I often pitied my horse, for he could not live on what they were ac- customed to give their little sandy-ground ponies. I have often been asked by the servant, when I arrived at my appointment, which I would have for my horse — " two bundles of blades now, THE BILIOUS FEVER AND ITS CAUSE. 81 and six ears of corn at night; or sis ears of corn now, and two bundles of blades at night?" "Well," I would say, "you see my horse is large; let him cool a little, and then give him the two bundles of blades and six ears of corn all now, and then, when night comes, we'll see if he wants any more." When night came, to the astonishment of the servant, my horse always wanted at least as much more ! But there were parts of the circuit where the land was better, and produced an abundance. There we had a compensation for what we suffered in poorer districts ; but the rich members could not possibly be more free with what they had than were the poor, nor were they more pious. Taken altogether, these persecuted Methodists on Prince George's Circuit were an exemplary community of Christians. They lived like lambs among wolves, were wise as serpents, and harmless as doves. On this circuit I had a sore spell of bilious fever. As I came up on my first round, T. C. Thornton met me, and pro- posed a change : he would fill my appointments up toward Wash- ington City, and thai would give him a chance to get mar- ried, the following week, in the city, and T must turn back and fill his appointments down the country. Well, to oblige my superior, I agreed to the change. But in this change there was a double wrong — one to me, and the other to the circuit. I was thrown back, and kept too long in the lowlands, where I took the bilious fever, which held me about two weeks, and then tapered off with eleven weeks of ague and fever — a sad injury to me. Meantime, Thornton utterly failed to fill my appointments according to agreement. So, the circuit was in- jured. The circuit, or rather the upper end of it, did not recover from this injury to the end of the year; and my con- stitution was 80 shaken and predisposed to disease, that the aguo and (ever returned on me for three summers in succession. I 11 always have can e to remember brother Thornton's mar- riage, ami the injury resulting to myself and the circuit. It will be proper, in this place, to record my gratitude to several kind friends, At the bouse of Miss [Jetty Cant, during the first two week- of illness, I received all necessary attention 82 RECOLLECTIONS OF ITINERANT LIFE. and care from that excellent Christian lady and those of her household. Being much concerned about the work assigned me, I went out to my field of labor too soon, and took a re- lapse. I was then taken to the house of brother James Friend, where he and his amiable wife had me well cared for during several weeks. They lived at the Navy-yard in Washington City, and I regarded them as true disciples of our Lord. But my recovery was slow at that place, and Bev. William McKin- ney, by consent of brother and sister Friend, took me to his res- idence in Georgetown. There I was on higher ground, had purer air, and my recovery was more rapid. Never shall I for- get the kind attentions of brother McKinney and his good wife. But not until late in the fall was I able to resume my labors on the circuit. In all my sickness I had good doctors, good nurses, kind friends, and a merciful God to help me, in every time of need. That long affliction did me a real spiritual good. God meant all that I suffered in body, for the good of my soul. How often does our Heavenly Father find it necessary to teach poor, frail mortals a lesson of humility and resignation on a bed of affliction, which they were utterly unwilling to learn any- »where else ! How often has it been good for me that I have been afflicted! During the year, Enoch George, my Presiding Elder, acted the part of a father to me, and both my colleagues were kind. I loved them, and easily forgave the wrong done me by brother Thornton, in keeping me too long in the sickly region, where I took the fever. Conference met in March, 1816, in Georgetown, D. C, at which time I was received into the traveling connection, and ap- pointed to Chambersburg Circuit. Bev. Bobert Wilson was preacher in charge. He was an able minister, a pious Christian gentleman, a real friend to me, and very useful in his laborious efforts to build up the Church. At the end of six months he was released, in consequence of feeble health, and Bev. John W. Bond, who had been the traveling companion of Bishop As- bury, was appointed in his place. Bond was a man of fine tal- ents, ardent piety, and was untiring in his labors. To me he was very kind, and we often took sweet counsel together. Our MY PRESIDING ELDER. 83 circuit extended from near Harper's Ferry, up the valley, on the Maryland side of the Potomac, into Pennsylvania, a little beyond Chambersburg, and included a number of towns, such as Sharpsburg, Williamsport, Chambersburg, Hagerstown, Green- -tle, Mercersburg, etc. Among the denominations of Chris- tians in tbat region, the Methodists were, at that time, just beginning to gain a prominent standing. The Lutherans and Presbyterians looked upon them with a jealous eye, and would have kept them down if they could. Those who joined the Methodists from among those bodies generally had to suffer persecution. That year we had a most fruitful camp-meeting, and the revival which commenced at that meeting extended to nearly all the appointments on the circuit. There were large accessions to the Church in Chambersburg, Hagerstown, Wil- liamsport, and several ether places, and the work went on to the end of the Conference year. Rev. Jacob Gruber was our Presiding Elder. He was a man of great physical energy, good mental powers, pretty well cultivated, and a most ready and powerful preacher of the Gospel. Never did I know a greater wit. a more eccentric minister, or one more laborious in his ef- forts to get sinners converted and to build up the Church of Christ. At camp-meetings he was a real general, ably marshal - ; all his forces. Sometimes he remained in the altar, super- intending the work, the entire night, always requiring the pres- e and help of his preachers. It was a rule with him never t i permit a gun to be fired from the stand, at the great con- ion, that would not go off in the altar, among the mourn- Revivals followed Gruber wherever he went, lie had many warm friends and some bitter enemies. My Colleague, brother Bond, had not the eccentric genius of Gruber; nor had he hi- ability to manage the multitude on great occasions; hut hi- equal in zeal and perseverance in the greal work of ing souls. These men had great influence with me in mold- ing my character and habits as a preacher. Who could look Upon the untiring diligence ;nid faithfulness of G ruber and Bond, and not feel in his soul that a ministerial drone w.i.- a real nuisance in the Church of the Lord'.'' My year closed 84 RECOLLECTIONS OF ITINERANT LIFE. pleasantly and profitably on Chambersburg Circuit. I had many friends, and if I bad any enemies, I did not know it. That year was a season of mercy and peace to me, and to the Churches on that circuit. In March, 1817, I received an appointment in Baltimore to Carlisle Circuit, in Pennsylvania. Rev. Richard Tydings was the preacher in charge, and Gruber the Presiding Elder. The circuit lay in the Cumberland Valley mainly. It included Carlisle, Shippinsburg, Gettysburg, York, and sundry other towns of smaller note. It extended over to the Susquehanna River at Harrisburg, and was quite a large and laborious cir- cuit to travel. In the bounds of this circuit we found all the various denominations of Christians, and none of them, save the United Brethren, seemed to have any friendship for the Meth- odists. At that day, Methodist preachers were held up to pub- lic scorn, by many of the clergy, as the deceivers that should come in the latter days ; as preaching false doctrine, to lead astray, if it were possible, even the very elect. He who joined the Methodists from any of the older denominations in that region, had to make up his mind to bear a heavy cross and sufi'er much persecution. Nothing daunted by the opposition and bigotry to be met with in that district of country, Tydings and I entered upon the labors of the year on Carlisle Circuit. We both preached the full and free salvation of the Gospel, and tried to live as we preached. God, in mercy, opened our way, and gave us access to the hearts of the people, and in almost all parts of the circuit there was a revival of religion that year. Many sinners were converted to God, the Churches were edified, and the borders of Zion considerably enlarged. That year we es- tablished a Church in Gettysburg, under rather trying circum- stances. The previous year a trial had been made, but failed. The man who entertained the preachers, being poor, would do it no longer. So, Tydings and I, after consultation, determined upon trying Gettysburg another year, and that we would pay our own way at Gilbert's tavern. Our preaching was in the court-house, on Sunday evenings. We had to preach twice in THE IXFIDEL CONVERTED. 85 the daytime, and ride eighteen miles; then our third sermon was in Gettysburg, at night. God at last gave us favor among the people. , The court-house was crowded to its utmost ca- pacity, and a glorious revival of religion followed. Ever since that year there have been plenty of comfortable houses for .itinerant preachers in that place, recently made so fxmous by what will be known in history as the great battle of Gettysburg, where the rebel army, under General Lee, was defeated by the loyal army, under General Meade. While this interesting revival was in progress, a Jewess — ■ whose husband, a merchant, was a confirmed infidel, and had not in at any place of public worship for thirteeen years — became a convert to Christianity and joined the Church. Her whole heart was deeply enlisted in the cause of Christ, and she had also a very tender concern for the salvation of her husband, and expressed to me a desire that I would pay them a visit, and converse with him, and try to win him over to Chris- tianity. At the same time, she cautioned me not to be offended at any treatment I might receive from him, for she could not exactly tell how he might act toward me, for he was not very well pleased with her joining the Church. I was just about • leaving town, but concluded to visit him before I would go. When I went into his store, and was introduced to him by his wife, he immediately entered upon a tirade against Christianity, alleging that the whole system was a congeries of absurdities, ■rly incapable of proof, and unworthy of belief by men of reason. He then produced one of his infidel books, written by a man whose name was Monday, and pronounced it unanswer- able. Having never seen the book before, and not paving time then to enter into argument, I proposed to him that I would take his book and read it carefully, and prepare myself to an- swer all Monday's strong points when I came back, in four provided he would take a book — Simpson's Plea — which I had with me, and prepare himself, against my return, to an- ■ t David Simpson's Plea for the Christian Religion. To this he agreed, with an air of confidence that he would be aide ■ to answer Simpson, or any other hook written in defense of 86 RECOLLECTIONS OF ITINERANT LIFE. Christianity. So we parted for that time. In four weeks I re- turned, having done my best to be ready to answer all the slip- pery, serpentine sophism of Monday. When I entered the store, I found the infidel store-keeper lying on the counter, reading Simpson. On seeing me, he said, with tears in his eyes: "You need not trouble yourself to answer Monday; Simpson has answered me and Monday, too. I give the matter up. Christianity is true, and I have myself been deceived nearly all my life." Whether this man, whose name I have forgotten, ever joined the Church or not, I can not say, for I was then leaving the circuit. This was a victory gained for the Lord by means of a book. how important it is for Methodist preach- ers, wherever they go, to have on hand a good supply of the right kind of books! What could I, a mere stripling, have done with such a man as that without the aid of Simpson's Plea ? I think I could have answered Monday ; but, perhaps, not to the satisfaction of the infidel. It was the Lord who made use of Simpson's Plea to convert that sagacious unbeliever to the Christian faith. During the year spent with my excellent colleague, Richard Tydings, on Carlisle Circuit, many cases of the conversion of very hardened sinners occurred. We were called to preach at a new place, about six miles west of Gettysburg. A wealthy sinner, an oppressor of the poor, a noted money-shaver, one whose lust had done much mischief in the community, was pow- erfully awakened under the preaching of my colleague. His distress was great and of long continuance. He had a large family, and most of the members of it were under concern tor their souls. This Zaccheus had restitution to make, and he could not be saved until he came under a pledge to the Lord to make it. He invited preaching to his house ; and after brother Tydings had delivered a faithful discourse, he stood up in the congregation and declared his determination to lead a new life, and to undo, to the utmost of his ability, all the evils of his past life. "I have raised a large family of children," he said; "but the mother of these children is not my wife — we have never been married." This piece of information was astound- STAFFORD CIRCUIT. 87 ing to all present; even the children knew nothing of the fact. He then and there proposed being married to the mother of his children, for he felt that the first reparation of wrong must be made at home. The father and mother then stood up before their children, and, in the presence of all the assembly, were duly married by my colleague. This being done, the whole family were baptized and received into the Church as probation- ary members. Such cases as the above clearly demonstrate the power of the Gospel to save the chief of sinners. Richard Tydings is still a sojourner among men. He resides in Ken- tucky, and should he ever see this notice, would, undoubtedly, e corroborating testimony to the material facts in this and all the other cases referred to in relation to our joint labors on Carlisle Circuit. At the Conference in March, 1818. I was appointed to Staf- ford Circuit, in Eastern Virginia. This year, having been or- dained a deacon, I was placed in charge, and Richard McAllis- ter, my assistant. He was a Pennsylvanian by birth — a very interesting young man, of good natural talents, considerable mental cultivation, ardent piety, and fine preaching abilities. In the outset of his religious career, he had suffered banishment from his father's house, on account of having joined the Meth- odists. This act of his life, in the estimation of his father — who was a man of great wealth, pride, and bigoted attachment to a different creed — had degraded him so low that one house could no longer hold them both. Richard in"! to go into ban- ishment. Thus Bternly driven from home, he went to Baltimore, and there I became acquainted with him. lie seemed to have in him the spirit of a martyr, and to be ready to sufrender his liti' rather than abandon his Methodistical views of Christianity. li- was, however, in a short time recalled, and became the mean-, under God. of the. conversion of both his parents, and entered the itinerant field with the full consent of both father ami mother, who, on being converted to God, did then join the MethodiBl Kpiscopal Church, and gloried in having a Bon in the mini-try among that once-despised people. Our circuit lay between the IV md the Rappahannock 88 RECOLLECTIONS OF ITINERANT LIFE. Rivers, and included the counties of Fauquier, Prince William, Stafford, and parts of King George and Culpepper, where, of late, the mustering hosts of loyalty and rebellion have often met in deadly conflict. In this district of country, the Meth- odists, though equal in standing and numbers to any single denomination of Christians, were, nevertheless, still " the sect every-where spoken against." Infidels despised them because they were witnesses against infidelity ; that it loved darkness rather than light, because its works were evil. Proud, High- Church Episcopalians, who rested in the outward form of godli- ness, and denied the power thereof, despised them ; because, in addition to the form, they taught mankind a powerful spiritual religion, coming home to the heart and saving the soul. The Baptists, in that day real Antinomians, despised them, because they insisted on good works as evidence of saving faith — held to infant baptism — that sprinkling and pouring, in baptism, were equally as good as immersion — that the whole world stood re- deemed unto God by the death of Christ — and that as certainly as angels and our first parents fell from the Divine favor, so certainly might true believers fall from grace. The Roman Catholics, drunkards, profane swearers, Sabbath-breakers, and all classes of sinners, all seemed to have their reasons, such as they were, for despising the Methodists. In that day, there was no such thina; as fraternal intercourse between ministers of other denominations and Methodist preachers, as there is now. To have helped us at our meetings would have been, in their view of the matter, to have made themselves common or unclean. But Richard and I, both of us young men, each having much to learn, had a good, sturdy-souled membership in the Church to shout us on. "We studied the questions at issue between the Methodists and all other parties well. We deemed self-defense always in order ; and taking on us the whole armor of the Lord, as fully as such young men could, we went forth to the conflict, in the name of Him who came into the world to destroy the works of the devil; and the Lord working with us and confirm- ing the word of His grace, we had a good degree of success. Many sinners were born again unto the Lord, and the borders HOW METHODISTS REGARDED SLAVERY. 89 of Zion were considerably enlarged. It was a year of revival pretty much throughout the circuit. No man ever had a more agreeable or trustworthy colleague than I had that year. Rich- ard and I were like David and Jonathan — of one heart and mind in the work of the Lord. But my dear Richard now rests from his labors. In the summer of 1818, we held a camp-meeting within the bounds of our circuit, on the land of old brother Fortune. It was an exceedingly large meeting, very fruitful in converts, and was made a great blessing to our circuit and other neighboring charges. At that meeting I saw Rev. John Emory, D. D., for the first time, who afterward became one of the bishops of the Methodist Episcopal Church. There, too, I saw that eccentric genius, Rev. William Cravens, a local preacher in the Church. Rev. Joseph Fry, Presiding Elder, gave Emory the Sunday morning appointment. With a voice entirely too weak for such an immense audience, he preached a most valuable sermon; but I heard him with pain, because of an impression upon my mind that not more than one-half of the multitude could hear him. At tbree o'clock Cravens took the stand. He was a very large man, with but one eye. His weight was three hundred and thirty-three pounds ! his voice round, full, and strong. While preaching, he drank a great deal of water, and handled the reholders with uncommon severity. They felt the lash as terribly on their soul- as ever a prior negro did on his back; and, like the Blaves, they had to take it in comparative silence, for. at that day, public sentiment still favored the freedom of the pulpit. There was at th.it time, in Eastern Virginia, a great abhor- rence both of the internal and foreign slave-trade. .Men who bought op and drove slaves to the cotton and rice plantations in the South, to Bell them there in interminable bondage, were called "soul-drivers," and v nerally looked upon with in- effable contempt. For a Methodisl to buy or sell a aegro, ex- cept to better his condition. v..i- deemed a crime demanding immediate expulsion from the Church. An instance in point mi', be given. A colored woman, belonging to Colonel Richard 6 90 RECOLLECTIONS OF ITINERANT LIFE. Beall, of Fauquier County, Virginia, robbed my saddle-bags, while cleaning up the room in which I slept. This enraged her master, and he sold her to a slave-driver, to go South. A slaveholding member of the Church brought charges, and I had«to conduct a judicial investigation of Beall's case. Every member of the committee that sat on the trial was a slave- holder. The Colonel acknowledged the fact charged against him, but pleaded the aggravating nature of the case. This plea was not deemed sufficient, and the decision of the slavehold- ing committee was, that Beall must buy back that woman, or stand expelled from the Church. To this decision the Colonel submitted, and did all he could to buy back the woman, but failed. He spent both time and money in the effort, but could not buy her back at any price. I then brought the case before the ensuing Quarterly Conference for advice, as there was much feeling in the community in relation to the matter. That body ordered that Beall should make a confession of his crime be- fore the Church, in the love-feast the next morning, and be admonished by the preacher in charge, or stand expelled from the Church. Colonel Beall confessed, with much humility and many tears, the anger and rashness of the wicked act charged against him. He was then admonished, according to the decis- ion of the Quarterly Conference, and so the matter ended, and Beall, as it were, by the skin of his teeth, retained his member- ship. This action of the Church on the slave question is here introduced to show the sentiment and temper of the Methodists in Eastern Virginia at that day. The case of Aaron Griggsby will give a further illustration of the opinions and feelings of the Methodists in Old Virginia on the subject of slavery at that time. The case now to be narrated occurred before my arrival on Stafford Circuit, but I have it from reliable authority, and, in its main points, it was confirmed to me by Griggsby himself. He was a slaveholder, a man of the world, and a persecutor of the Methodists before God converted his soul. After his conversion he became a very zealous Methodist, and had great concern of mind on the sub- ject of holding slaves. It was his custom to have his negroes HOW METHODISTS REGARDED SLAVERY. 91 present at morning and evening worship. One evening, family prayer being over, he requested them to remain a little while; he wanled to talk to them. He then referred to his manner of life before his conversion, and to the fact that he had been very much opposed to the Methodists, and that in an attempt to take his own wife out of the altar, at a camp-meeting, he was arrested by the power of God, and, instead of getting her out. he got into it himself, and that he and his wife, after a long struggle, were, within a few' minutes of each other, both converted to God in that altar which he had once so much despised. He then said, that ever since his conversion it had been his aim in all things to be a Christian, according to the best light God had given him ; and according to his present light, he could not innocently be a slaveholder any longer. He could not do unto others as he would have them do unto him, and hold slaves; he must let the oppressed go free, and break every yoke ; and then, with great kindness, he said, " From and after this date y,ou are all free. To remain in Virginia longer than one }-ear and a day, and enjoy freedom, is out of the question. You would be liable to be taken up by the sheriff and sold, to go down to the South- ern plantations, and the money put into the poor fund of the C ranty. Your only chance lor freedom is, to go either to Mary- land or Pennsylvania. Make your choice and go, all of you. in a body." Be then promised to assist them in their removal, and di> all he could in the way of helping them to begin life for themselves. All of this was as unexpected to these slaves a- a clap of thunder from a clear sky. and they all declined the proffered freedom, ami wished to remain where they were. r. Bond's boob had come to hand, entitled "An A.ppeal to the Methodists." Her. A. Shinn induced Rev. T. Fleming— who had Bond's book for distribution among the preachers to hold it back until his review of it should arrive, so as to let both 130 RECOLLECTIONS OP ITINERANT LIFE. book.3 be distributed together. This would give each party an equal chance; for among the members of the Conference there was, at that time, a disposition to deal fairly with each other on the question of reform. As to myself, I did not like to see Bishop Soule there. I remembered his efforts against the reformers, in the caucus, during the Conference in Winchester, Virginia, by which their election to the Geueral Conference of 1824 was defeated. I remembered, too, his opposition, in connection with Bishop McKendree, to the Presiding Elder law passed by the General Conference in 1820, which has already been noticed. At that time he was only a Bishop-elect, not yet ordained ; and to avoid a protest against his ordination, which his arbitrary measures had led ministers of sterling worth to prepare, he deemed it wise and proper to resign his position. But he was elected and ordained Bishop in 1824; and now, being clothed with full episcopal authority, however much I admired his talents and trustworthiness in all other matters, I felt confident that reform had nothing to hope from his presence at that Conference. All the reformers disrelished his arbitrary principles ; and it is my belief to this day, that, had he not been there to counsel and ad- vise Bishop Hedding, that functionary would never have taken the high ground he did against the lay delegation question, as discussed in the Mutual Bights. In this belief I was not alone. The business of the Conference passed on smoothly, and greater harmony could not have been expected in a body so divided in sentiment, on a subject so all-engrossing as the one now demanding attention. Mr. Shinn and I, being yet in the Bishop's cabinet as Presiding Elders, were called to a private interview in my front room, up stairs, by Bishops Hedding and Soule. The two Bishops and Mr. Shinn had dined with me that day, and the conversation had been remarkably pleasant. In that interview, the presiding Bishop, Mr. Hedding, took the lead as chief speaker, and Mr. Soule took his position up in a corner, and sat silent all the time. So we poor subordinates had to take, as patiently as we could, a pretty long lecture on the impropriety of our efforts to introduce lay delegation. " The BISHOP HEDDIXG AGAINST REFORM. 181 injurious tendency of the effort" — "The people did not -want what we were trying to crowd upon them" — "Lay delegation would be of no value to them if they had it" — formed the ground of his lecture. All this time the Bishop never called in question our right to discuss the points at issue between the parties, in the Mutual Rights, but only argued from supposed evils that might result from the investigation. At last he put the question to Mr. Shinn direct: "Is it your •intention to leave the Methodist Episcopal Church? It is my duty to have an answer to this question before I make out the appointments." Mr. Shinn replied that he had never thought of such a thing, nor had he ever said to any person that he would leave the Church; and then, straightening himself up and pointing with his finger at the Bishop, he said, in his own peculiar, emphatic way, "I now demand of you, sir, to point out to me, in any thing I have ever written, a single sentence or word that would be a just foundation for the question which you have now propounded to me." .Mr. Hedding said it might not be expressed in so many words, but he thought it was :rly implied, in one or two of Mr. Shinn's articles in the Mutual Rights. Mr. Shinn then said it was neither expressed nor implied, and that no just construction of any thing he had written would afford an inference of that kind. "Well," said Mr. Bedding, " I am satisfied with your present declaration, and can go on with my work and make out the appointments. " i;,it." .-aid Mr. Shinn. '• I want you Bishops to understand veil, thai if you ever give the administration of the govern- ment of the Church such a direction as to abridge or take from me my right of free discussion of the reform question, in the Mutual Rights, or wherever else 1 please, 1 will then feel my- self bound to leave the Methodist Episcopal Church. I never will belong to a Church that will deny me the rights of an American freeman." "(), well, well, well." replied Mr. Hed- ding, -v.e have .-aid enough on the Bubject; let us talk of some- thing else." Just at that juncture, the Pre iding Elders were ird coming up stairs, and the business next on band was the Btationing of the preachers. I have stated the substance, ao> 132 RECOLLECTIONS OF ITINERANT LIFE. cording to my best recollection, of what was said by the parties at the foregoing interview, and, on the main points, I think I have given their own words. The next afternoon the Conference adjourned, and just before the appointments were read, Bishop Hedding made his cele- brated address against reform. So soon as he was done, the appointments were read; then came the closing prayer, immedi- ately after which, the preachers all dispersed, leaving no oppor- tunity for any one to reply to what many of them did most highly disapprove of in that address. I then and there de- termined that I would wait two months for Shinn or Bascom to reply, and if neither of them did, I would do it myself; for I did consider its doctrines inconsistent with the liberties of an American Christian. It may be proper in this place to record the fact that be- tween Bishop Hedding and myself there was entire friendship. I had been his confidential secretary. I had, therefore, no wrongs to avenge, when I resolved on a reply to his addre-s. While I respected him highly for his piety, his talents as a preacher, and his fine executive abilities as a presiding officer in the Conference, I could not respect his opposition to the free discussion going on in the Mutual Rights in favor of lay dele- gation. It was, then, nothing but a feeling in my heart that an aggression on our inalienable rights ought to be resisted with all the manhood in me, that moved me to resolve upon a reply. For, to my mind, it did appear that Church government was as open to free discussion as any other question under heaven. For the Bishops, Presiding Elders, and itinerant preachers in the Methodist Episcopal Church to have all the power in the government, and the local preachers and lay mem- bers none at all, was bad enough ; but for Bishops, in Confer- ence addresses, to deny the right of free discussion, as to this order of things, made the matter worse — it looked like slavery. After I had removed to Steubenville and become comfort; bly situated among the people of my charge, I soon found myself among reformers. In a short time a union society was formed, and leading members of said society informed me thai Rev. D. W. CLARK, D. D. 133 Joshua Monroe advised this measure. Being pastor of the flock, and wishing to do religious good to all parties, 1 never joined the union society in Steubenville, nor attended one of its meetings, nor did its members wish me to do so, lest I might give offense to those in the opposition. Time rolled on: the two months were out, and neither Shinn nor Bascom had replied to Mr. Hedding's address ; so I made my preparations to per- form that task. Already had I compared my recollections of objectionable points in the address with those of other brethren who had faithful memories, and had fixed, with all possible care, upon the ground to be occupied. Then Timothy's Ad- dres to the Junior Bishop was written. No one in Steubenville ever saw that piece in manuscript, save A. Sutherland, Esq. Knowing him to be a sound, practical philosopher, and a fine critic on such compositions, I submitted the paper to him, for his judgment. He made no changes in any part of it, but said. •• Publish it as it is, or not at all; but mind, if you do publish it, all the Bishops will be on you." So, determining to incur the risk of whatever might come, I sent the document to the editorial committee for publication. As in my judgment, Rev. D. W. Clark, D. D., in his Life and Times of Bishop Hedding, has done me great injustice, in his representation of what occurred before the Committee on Epis- copacy, at the General Conference in Pittsburgh, in 1828, in relation to Timothy's Address to the Junior Bishop; and as it has pleased God to spare my life to be my own vindicator ; n.-t the injustice done mo in thai work, I shall now proceed to a careful and candid examination of the whole matter, from first to la-t. I , a letter published in the Mutual Rights, immediately after (!:■■ -t n t . ir i<- u t s of the Committee on Episcopacy had appeared in the V'\v York Advocate -which statements were. I suppose, re- lied on by Dr. Clark —and then again in a paper published in Dr. Jennings's Exposition in 1831, but written at an earlier date, 1 did aim, briefly, in each paper, to shield myself from the in- jury intended me by the publication in the Advocate. Hut I Suppose the Doctor never saw what 1 had written; or, if ho 134 RECOLLECTIONS OF ITINERANT LIFE. did, it might not, in his judgment, have suited his purposes in exalting the Bishop's character, and in giving him a triumph over all his opposers. Bishop Hedding saw what I had written in my own defense, for he told me so himself, when he was at- tending the General Conference in Cincinnati, in 1836; nor did he mention any thing wrong in those articles. Our conversation was free and full on the old controversy; and, in conclusion, we both agreed that peace was best. So we renewed our friendship, and he and a few of his New England friends dined with me, at my own house, on the Sabbath day, he having fixed the time himself; saying, when he did it, " The better day, the better deed;" and he introduced me to his friends as his son Timothy, and they all indulged in much pleasantry on that occasion. When dinner was over, the Bishop read a chapter and prayed with us and for us, and for the Methodist Protestant Church, that it might be useful and prosperous in all the land. And we then parted in peace and friendship, expressing our hopes of meeting in heaven. Bishop Hedding is now no more seen among men; and I am sorry, indeed, that Dr. Clark has made it necessary for me to vindicate myself against any statements made by him in relation to the old controversy with a man be- tween whom and myself the hatchet was, as I supposed, buried forever. The following is "Timothy's Address to the Junior Bishop:" "I humbly trust you will not be offended, if an obscure brother, a minister of that branch of the Christian Church of which you are a superintendent, shall venture to address you ou a subject in which he, at least, feels deeply interested. I al- lude, sir, to the address in opposition to reform, which you de- livered to the members of the Pittsburgh Annual Conference, in Washington, Pennsylvania, in September last. " When you came to our Conference, every eye that saw you was pleased; your appearance prepossessed the people in your favor; your public ministrations were gratefully received by the citizens ; and your manner of conducting the business of the Conference gave general satisfaction to the preachers. So far, , timothy's address to the junior bishop. 135 all went well ; and it is a matter of deep and sorrowful regret that ;iny thing should have occurred by which your popularity should suffer the least diminution. But so it was, and you ought to know it. Many of our most distinguished preachers did feel most serious objections to the address which you, very unexpectedly, took occasion to deliver, just before the appoint- ments were read. It did seem to the reformers as if you had taken advantage of the Conference to broach a subject, on that occasion, which the preachers, for peace' sake, had, in their Con- ference capacity, never thought proper to meddle with; and you gave no opportunity for any one to reply. "Public men and public measures, in a country like ours, will, most undoubtedly, be scrutinized by a thousand eyes; and, under an entire conviction that you believe your measures to be correct, and are therefore willing to submit them to public scru- tiny. I take the liberty of addressing you in this public way. With your person I have no quarrel. L admit your piety; I allow your talents to be respectable 5 it is your address alone with which I am now concerned. •■ Vnu opposed our preachers t:ikiii'_ r any part in the discussions of the 'Mutual Rights;' you opposed our members in Church fellowship having any thing to do with thai work. You supported your opposition by two arguments; viz., that the 'Mutual Rights' would agitate the Church; that the change called for by the re- formers would never be brought about, because it, was not de- sired by one in twenty of our people. ' You then gave us an advice to be still, and Bay nothing until we got upon the floor of the General Conference, for there, and there alone, was the proper place to discuss such subjects. Such was your opposition, b your arguments, and such the advice which you gave on thai occasion, to all of which I shall take the liberty, iii a plain, I bope, respectful way, to make my objections. "I. You opposed our traveling preachers taking any pari in the discussions of the Mutual Rights. This was to have been expected. Eon, perhaps, too easily arrived at the conclusion that the preachers would favor the view- of the Bishops; would support their enormous power and prerogatives; that they would, 136 RECOLLECTIONS OF ITINERANT LIFE. of course, be unfriendly to a liberal diffusion of light on the subject of Church government among our people ; that they, consequently, would take no part in the discussion of such mat- ters in any way. But when you found your mistake ; when mat- ' ters of fact demonstrated to you that many of our best preachers thought that our Bishops had too much power . and the people too little, and that the Bishops and preachers would do well to divide their power and prerogatives with the laity and local preachers ; when you saw that our preachers would write and publish their sentiments to the world on these subjects, then, I say, it was to have been expected that you would exert all your power and influence against them. You were pleased to inform the Conference that ' it never had been your practice to enter upon public discussions of such matters anywhere, save on the floor of the General Conference.' You most undoubtedly had a right to observe this kind of secrecy, even on the floor of the General Conference, if you chose; but does this go to prove that it will be wrong for your brethren in the ministry to act differently? "Whatever your practice hitherto may have been, whatever your opinions now may be, it matters not. When delegates are to be chosen to represent their brethren and the interests of our Zion in the General Conference, to make laws that may be binding on us and on our children, free men will speak and write — they will communicate their ideas to one another. All, in fact, whose persons, property, or character are to be in the least affected by those laws when made, should claim it as their inalienable right to discuss such subjects privately — aye, and in public, too — -long before the sitting of the General Conference ; for then it might be, in many instances, entirely too late to arrange business prudently and discuss important questions with suc- cess. " Is there any thing sinful in the investigations carried on in the Mutual Rights? I, for one, am not convinced that there is. Surely, it is not sinful to call the attention of our brethren to a subject of vital importance to the future interests of our Zion. It is not sinful for any man to search after truth. It is TIMOTHY'S ADDRESS TO THE JUNIOR BISHOP. 137 not sinful to spread the truth abroad by every fair means. It is not sinful'to take every justifiable step to obtain a well bal- anced form of Church government. And if Bishops and travel- ing preachers should have to resign a little of their power in favor of our members and local preachers, even this would not be sinful. Nor is it sinful for our traveling preachers to labor to bring this thing about. "Is there any thing dishonorable in those investigations, that our traveling preachers should abstain from them? Make this appear, and I contend no longer. But this you can never do. All the measures pursued by the editors of the Mutual Rights are honorable; nothing hidden, nothing dark. They spread what they have to say before the whole Church, on the pages of their n.i-cellany ; and they give their brethren of the old side a con- tinued invitation to state their arguments in favor of the present order of things. In short, it is holy, it is honorable, to seek our rights. It is equally so to give our people theirs. 'As ye would that men should do to you, do ye even so to them, for tin- is the law and the prophets.' "Is the great law of love violated by our traveling preachers taking part in those discussions? If you think so, show us wherein, and I will abandon the Mutual Bights at once. He who sins against the law of love, wrongs his own soul; and to bring about a change in our Church government, by injuring our -. would be infinitely foolish. But you certainly will not mpt to say that the law of love was consulted when our Church government was formed, or that it is by that law that you Bishops and we traveling preachers have all the power and the people none! I incline to the opinion that, wore the law of love consulted, and Buffered to have unobstructed sway over all our hearts, tin- point would be gained, the government would be duly balanced, and all parties then on-lit to ho satis- fied. 'I'') conclude this poinl : if it be allowable to all to inves- tigate the principles of our Church government, it musl ho the privilege and duty of the preachers to take part in the investi- gation as Boon a- any others; and if it !"• not our privilege nor our duty, let us go back to Mother Church ag lin, thai die may is 138 RECOLLECTIONS OF ITINERANT LIFE. feed us with a Latin mass and a wafer god, until we die, without a question asked or an answer given. " II. You opposed our members in Church fellowship having any thing to do with the Mutual Rights. Were you afraid that, by reading that work, they would understand their rights, and take measures to obtain tliem? According to the New Testament, the ministry and the membership were together in deciding the great question at Jerusalem respecting circum- cision ; in electing a successor to Judas ; in furnishing the Apos- tolic Church with deacons. According to Mosheim's Church History, the people were the source of ecclesiastical power dur- ing the first century; and for the first three centuries the minis- try and the membersbip were together in making and executing the laws of the Church. The ministry soon found means to lessen the power of the membership in ecclesiastical matters, but a thousand years had rolled away before a single Pope ever sat in St. Peter's Church at Rome without the concurrence of the people.* The die was then cast; the liberties of the people were gone ; princes held the Pope's stirrup, suffered him to set his foot on their necks, and even kissed his great toe. No wonder our people should, with this march of power before them, start from their slumbers and inquire for their rights. Human nature is still the same, and,' if not well watched, will do now as it did in former years. " I think it is pretty clear, from Moor's Life of "Wesley, that Dr. Coke exceeded his authority in the affair of a third ordi- nation, and in taking to himself and Mr. Asbury the name of Bishop. The forming a Church government which gives all ecclesiastical power to the ministry was a bold step. But Bishops stop not here; the creation of Presiding Elders, who are the special agents of Bishops, has given them a degree of power over the whole Church which really looks alarming. And now four of our Bishops divide the whole work, in these United States, between them, and our Senior Bishop is arched over the whole. What does this look like? In fifty years power has * See Wesley's Notes on Revelations. timothy's address to the junior bishop. 139 marched further in the Methodist Episcopal Church than it did in the first three centuries of the primitive Church; and yet, ■with all these facts before you, the people are admonished to abstain from reading the Mutual Rights, and to let such inves- tigations alone! GOD FORBID. "Reverend sir, I want you carefully to examine whether it be not the privilege of all people, under whatever form of govern- ment they may live, whether civil or ecclesiastical, to examine into and understand the principles of those governments as fully as possible; and whether such an examination is not essential to our being good members of any community; and whether our pronouncing our government to be good, before we have ex- amine;! its principles, is not altogether premature; and whether a mutual interchange of ideas between the members of such a eminent might not be necessary; and whether to think, speak, write, print.- and read be not the birthright of every freeman; ami whether our nation does not appear to under- stand it so. in the arguments for and against the alteration of the constitution; and whether any but despotic rulers have an- lit to fear from such investigations. •• We should be more inexcusable than the members of the Christian Church in the rise of Popery, if we were to suffer our spiritual rulers to enslave us. We have many advantages un- known to them, particularly the printing-press. What a bl( in_ this has been to the world! what a Bcourge to wild and lawless ambition ! "To me it dor- appear to be a duty which we owe to the rioue Author of our holy religion, to our fellow -citizens, and to posterity, to discuss this subject before the whole Church, thai the sluml -ons of our Zion may be roused .and kept awake, with an attentive eye fixed on the stealing march of cal power. We have seen whai the Christian Church was in it- origin. We have seen what it gre\i to in process of time. The people trusted too much to the goodness and infal- libility of the mini-try: and the preach Lng this, took ad- vanl ige of it. and went on increasing their own power, until the Church was ruined. Let the Methodist Episcopal Church 140 RECOLLECTIONS OF ITINERANT LIFE. take warning. The wreck of one fallen Church now covers the world, and what has happened to the Church of Rome may happen to us, if we are not careful, vigilant, prayerful, and res- olute. " I think it particularly my duty, since no one else has done it, to hold up the attempt which you made against the rights of a whole Conference, and, through them, against the rights of a whole people — any one of whom would look as well med- dling with your undoubted rights, as you did with theirs. I do, sir, think it my duty to hold your conduct up to public view, that all men may know what a genuine friend to the rights of man you are, and how entirely republicanism governs all your movements. The fame of this transaction shall float on the winds of heaven, and the generations yet unborn shall hear the wondrous deed. Verily, I say unto you, wheresoever our his- tory is known, there shall this thing be mentioned, for a mem- orial of Methodist Episcopal dictation ! " But we return to your arguments. You oppose the Mutual Eights, and you give as a reason for so doing that its discus- sions will agitate the Church. If by agitating the Church you mean that by reading the Mutual Rights a state of confusion, of tumult and clamor will be produced, I think this may be guarded against. Let those who write be temperate and ra- tional, and so will those be who read ; for the feelings of the reader are not apt, in general, to rise higher than those of the writer. We do not wish to enlist the boisterous passions of our people. We make our appeal to sober sense; we stand before the bar of human reason to have our claim tried. We have as much to fear from angry passions as our old-side brethren. What blind, impetuous passion would never do for us, we think enlightened reason will ; so that to agitate our people to their injury is not our aim. If by agitating our people you mean that the Mutual Rights will make them think for themselves; will rouse them to inquire into the nature of our Church gov- ernment; will excite them to ask of the General Conference their long-neglected rights, I own that the Mutual Rights will have such a tendency. And does this tendency of that work, TIMOTHY'S ADDRESS TO THE JUNIOR BISHOP. 141 this kind of agitation in our Church, alarm you? Is even sober inquiry, on the part of our people, so terrifying to our Junior Lishop? 0, my dear sir, let your present palpitations teach you, if nothing else will, that all is not right in our Church government; and that to assuage your fears, you must lessen your power. Nothing is more alarming to men in your situa- tion than even a just reaction of public feeling. Still, you oppose the Mutual Rights, for fear of agitating the people. Did Luther, and Calvin, and Zuingle, and their coadjutors, feel the force of this argument? Did they abandon their holy en- terprise for fear of disturbing His Holiness in St. Peter's chair, for fear of agitating the Church of Rome? No, verily, they did not; nor will we. "I am inclined to think that no branch of the Christian Church has, for several centuries, been in such a dilemma as ours. We are in a strait between two — between 'agitating' the Church, on the one hand, (if calm discussion will agitate,) and the bold march of ecclesiastical power on the other. If we let power march on, the Church is ruined. If we attempt, by our investigations, to arrest it in its course, the Church, it Beems, will be 'agitated.' Under a conviction that there is Borne analogy between the natural and the moral world; tha{, as the ebbing and flowing of the tide has a tendency to purify the ocean, and that, as thunder-storms tend to purify the at- mosphere which surrounds our earth, so, also, docs the aj tating of the greal political, ecclesiastical, philosophical, and re- ligious Questions, by which the attention of the community has, now and then, been arrested, tend, more or less, to political, eccli -i.i bical, philosophical, and moral purity. Under a convic- tion of these things, I have been led to adopt my present with a fixed determination to be troublesome to lovers of, power and prerogative bo long as I live, ■■ Sour efforts, sir, .-it the close of the Conference, to silence our inve tigations, and to tie us down to the present order of things, were of no ordinary character. Your office gave you influence, and yon pul forth all your Btrength. STour effort (-poke volumes. It seemed to say, 'Let our power and prerog- 142 RECOLLECTIONS OF ITINERANT LIFE. atives alone; let the people get to their burdens; what have they to do with making laws? To obey is enough for them — aye, and more than they are willing to perform. We will not let this people have their liberty ; if we do, they will only abuse it. We rule them by a divine right, which ought not to be examined or called in question. What do we care for Mos- heim's account of the ancient order of things? The ministry have all the power in the whole heaven and earth of Methodism, and they ought to keep it unimpaired, and hand it down to their successors. The preachers ought to say nothing before our peo- ple, for they share our power with us; let the people alone — do not " agitate" them. Political liberty is desirable; but, in eccle- siastical affairs the preachers are always supposed to be before the people, and, therefore, have a right to rule them, by laws of their own making.' What a lover of republican principle you must be ! Surely no man in his senses would agitate the Church for the purpose of changing this very agreeable order of things ! ! ! < "You told the Conference that not one in twenty of our brethren desired a change; therefore no change would be given. Granted. Let us have no alterations in our government until they are desired by the people, provided, our people shall have hud proper opportunities to be suitably informed on the subject. The reformers do not pretend that we are yet ripe for a change, but they do insist upon it that we are ripe for examining the subject in the light of open day ; and if light can be cast upon the subject, so that our people may see their rights, and ask for them in a respectful way, we hope you will have the goodness to yield them. You say the people shall not have their rights, because they do not want them. This seems to say they shall have their rights when they clo want them. Thank you, sir, for this concession in the people's favor. " Time was when not more than one in twenty wanted Ju- daism; wanted Christianity; wanted the reformation; wanted Methodism. The odds against all these was fearful ; but the work went on, because it was of G-od. And so, I hope, will the glorious enterprise in which we are engaged. So soon as our timothy's address to the juxior bishop. 143 Church shall become sufficiently enlightened in her ministry and membership as properly to appreciate and understand her rights, an overruling Providence will make our Zion free, and not before. " But, my dear Bishop, you will pardon me if I can not agree with you when you say not more than one in twenty desire reform. You may sincerely think so, because you have not the means of knowing any better; you do not read the Mu- tual Rights. Wherever you go, old-side men surround you. They flatter you into the belief that reformers are very scarce indeed. On the contrary, reformers, knowing they have very little to expect from men in power, silently pass along, and you know them not; they have no desire to provoke your opposi- tion by declaring themselves reformers. If all such were known, I am inclined to think you would change your opinion, and mention another number — say one-fourth — and they on the ir>- crease from day to day. " As to your advice to ' be still and say nothing until we stand on the floor of the General Conference,' I can only §ay that the delegates for that body are yet unknown, and perhaps arrange- ments may be made, by caucusing or otherwise, to leave reform- era all at home. The like has been heard of.* In such an event, are we to be kept out of General Conference by strat- ii, and forced into silence, too? This will be very hard indeed. A few such attempts have been made;. They succeeded, and a few more will make a new Church. Brethren ought to be above stratagem when they Belecl their delegates. Surely, we are far gone after the mother of harlots when we can practice pious frauds! Every hones! man should abandon the Church as he would abandon a sinking Bhip, so soon as she determines on rying her measures by trick, Btratagem, or pious fraud. It is to be boned thai the Episcopacy will have nothing to do with these things. If they . I here advertise them, thai they, and not the reformers, musl bear the blame, if commotions .-hall ensue. ■■ Perhaps yon will say, 'Cease to write for the Mutual Rights; ♦ Witness the Baltimore Conference at Winchester, 1824. 144 RECOLLECTIONS OF ITINERANT LIFE. cease to circulate and read that work, and then we will abandon our stratagems,' etc. And are old-side men serious in asking us to abandon our undoubted rights before they will refrain from a systematic course of trick and stratagem? I hope not. It is our right to read the Mutual Rights, and to write for its pages, if we choose. It is not the right of old-side brethren to deal unfairly, to use trick and management, so as to defeat our election to the General Conference. "I shall conclude by making two observations more on your bold invasion of our rights. And, first, this opposition of yours looked bad, as coming from a Bishop. Many advocates for the high-handed measures of men in power no doubt thought ex- tremely well of the course which you adopted on that occasion. Perhaps you had consulted with them, and were influenced by them in all you did. If so, it would have been well for you if your friends in council had been a little less impetuous, and a little more under the influence of sober sense. You can not fail to know that the power of the Bishops is one principal bone of contention between reformers and old-side men, and that, so far from producing any effect favorable to your views, you would exhibit yourself to all present as a man pertinaciously cleaving to power, authority, and prerogative. Every reformer, at least, and perhaps old-side brethren, too, must have felt the following sentiments spontaneously rising in their minds; viz.: the Bishop has some fears for his power, or why all this exertion against reform? Bishops and traveling preachers have all the power in the government of our Zion, and this address plainly says that, by the grace of God, or otherwise, they mean to keep it. A love of power always marches onward, crying ' Give ! give !' And men of great prerogatives are rarely known to yield them in order to secure the general welfare. In short, sir, your hand seemed to be against every man whose hand might be against the episcopal and ministerial power of the Church. You took your stand against all who would ask you for Christ's sake, for the Church's sake, for peace sake, to let some of your eccle- siastical power fall into other hands. " I observe, in the last place, that your policy was unsound : timothy's address to the junior bishop. 145 you injured your own cause; you helped ours. Yes, reverend sir, though you thought of no such thing, neither came it into your heart; yet, in delivering your address, you certainly did a very important service to the cause of reform. The mind of man is naturally free; it can not be forced to surrender even its errors, much less its undoubted rights. You only made reformers more determined than they were before in pursuing their glorious enterprise. You made others first sympathize with them, then go over to the reformers. I could give their names. According to the unalterable laws of human nature, the sym- pathies of mankind will always be on the side of the injured and oppressed, when such are contending amid many difficulties for their native rights. Permit me, then, to inform you, sir, that the reform will go on, it will succeed. Its germinating prin- ciple can not be destroyed: the attempt has been made again and again, in various places which we could name, and, instead of injuring, such attempts have uniformly advanced our cause. I have no advice to give you, except it he (hat you urge all the other Bishops to enter upon a course of Conference address opposition against reformers — aye, and all the Presiding Elders, tuo — and if you can get all the old-side preachers who have charge of circuits and stations to join with you, so much the better for us. The wrath of man shall praise the Lord, shall defeat your own designs, shall work for our good. Opposition will keep alive debate, and will wake up slumbering thousands to habits of sober inquiry after truth. They again will, as freemen always should, communicate it, as they learn it, until in reference to our Church government we shall all know the truth, and the truth shall make u< free. I conclude as I began, without any quarrel against your jut mi. talents or piety; ami if I have been severe, I hope you will pardon me, and so will the public, when they remember that I write on no ordinary occasion. Our liberties hail been ton. bed, and manly resistance was deemed to be indispensably necessary. Very respectfully, yours, etc., "Timothy. ".November, 1820." 146 RECOLLECTIONS OF ITINERANT LIFE. ' The question may well be asked, why did Bishop Hedding deliver the address to which the foregoing is a reply? He acted in that case either as a Christian minister or as an execu- tive officer of the Church. If he acted as a Christian minister, then where in the Holy Scriptures can a single text be found to justify a Christian Bishop in an effort to obstruct the right of free discussion, by the ministers and members of the Church over which he presides, of the propriety and importance of a change in the government so as to introduce lay delegation? No such text can be found; Scriptural authority is wanting. If he acted, in delivering that address to the Conference, as an execu- tive officer of the Church, then what law of the Church was he executing? No law of the Methodist, Episcopal Church can be found binding it on Bishops to deliver addresses to the Annual Conferences in opposition to a free discussion of ecclesiastical questions. "Timothy's Address to the Junior Bishop" was written because, in his heart, the writer did believe that no law of Church or State, human or divine, did justify the Bishop's address in opposition to the free discussion of the lay repre- sentation question. To "oversee," according to Bishop McKen- dree's doctrine, meant to "overrule;" yet this "overseeing" and "overruling" should be according to the Scriptures and the laws of the Church ; otherwise, episcopal action is neither more nor less than despotism. When the address to the Junior Bishop appeared in the Mu- tual Bights, Bev. Timothy Merrit rode fifteen miles (as Bishop G-eorge informed me, in 1827,) to show it to Mr. Hedding. After reading it carefully through, he laid it down, and said, with tears in his eyes, " Now, Timothy, I am done. G-od knows I never did want to be a Bishop." I had drawn legitimate in- ferences from Mr. Hedding's points of opposition to reform, which gave him great pain, and afforded me no pleasure, but a just defense of a righteous cause demanded that these infer- ences should be drawn. No monarchical aristocracy was ever yet reformed without giving pain to men in power ; and reform- ers have always been made to suffer by those in authority. Not long after this there was a convention of the Bishops in CONVENTION OF BISHOPS IN BALTIMORE. 147 Baltimore. What the object of the convention was I can not say, as its designs and doings were never made public. But certain things followed which may have been devised and ar- ranged in that convention. The case of Kev. D. B. Dorsey — ■ who, for recommending the Mutual Rights to a friend, had fallen under the displeasure of the authorities — was to be man- aged. A plan was to be laid to crush the Mutual Bights or expel its editors. The real name of the author of Timothy's Address to the Junior Bishop was to be demanded. No doubt as fixed a determination at that time existed among the Bishops to crush the lay delegation movement in the Methodist Episcopal Church, as did exist among the Jewish high-priests to crush Christianity in its origin, by the crucifixion of its Author. The high-priests failed of their object, and Christianity was spread through the nations. So, the Bishops failed to effect their ob- ject, and lay delegation, after severe persecution, has found a home in the Methodist Protestant Church, where its practical utility is fully demonstrated. The principle is from God, who made all men for freedom in the Church as well as in the State. This principle now acts in the inside of the Methodist Episco- pal Church as a powerful leaven, not easily removed; and on the outside by a very strong pressure, derived in part from the Methodist Protestant Church, but mainly from American re- publican feeling. That Church, to save herself from ruinous convulsions cmd divisions, will yet have to adopt lay delegation. A.8 God intends out of the Jews and the Gentiles to make one Church, when the Jews embrace Christianity, so I think he will out of the Episcopal and Protestant Methodists make one free and powerful Church, when our Methodist Episcopal breth- ren embrace lay delegation. But before that event occurs, the old warriors on both sif reform and "// manner of discussion, but only the kind of "reform" and "discussion" advocated in the .Mutual Rights. The Uishop's Presiding Elder reform had no place in th.it periodical, nor had his private discussions between the preachers themselves apart from the people. All cool-headed, impartial men would understand me to represent the Bishop as opposing the kind of "reform" contended for in the Mutual Rights, and not all manner of "reform;" as opposing "discus- Bion" as carried on in that periodical, and not private "discus- sion.'' The word- used by me in my address, and the period- ical in which my article was published, limited the meaning id' the words reform and discussion, bo as to leave the Bishop on- troubled aboul the little reform /"■ befriended and the privatt discussion he allowed. Wh\ did not Bishop Sedding see this matter in the li-ht now presented, and forbear making his nn- ju-t charge againsi Timothy? Why did not I firsi examine in. address to him carefully before I made any concessions? We often find out a little too late what should have been done. 178 RECOLLECTIONS OF ITINERANT LIFE. I shall now bring this defense to a close, by introducing tes- timony from Dr. Clark's Life and Times of Bishop Hedding, pages 327-328. He says: "The three [Shinn, Bascom, and Brown] had been favorably situated for the propagation of their radical views." "It was claimed that the radicals had the ascendency." "The radicals, too, had adroitly drawn in Bishop Hedding," as favoring all their "radical measures." This whole matter had been "laid open to the Bishop by one of the Presiding Elders." " The wisest and best men in the Conference were perplexed and alarmed." "The Bishop was sorely afflicted at this state of affairs, and was indignant at the unwarrantable statements that had been made concerning himself." This Pre- siding Elder, aided by Dr. Bond's book, had succeeded in get- ting up some excitement, and had roused the Bishop, who now, we are told, (page 354), "was compelled to breast the storm of radical innovation at the Pittsburgh Conference, in 1826." We are then informed by Dr. Clark, that his "firmness, decision, and ability were equal to the task before him. Then, in a most masterly speech to the Conference, he exposed the unfounded assumptions of the radicals, the evils that would inevitably result to the Church, should they succeed, and especially the wickedness and baseness of the report that had been fabricated and circulated, that he in any measure countenanced the course of those men, whose action would rend and destroy the Church. It was a masterly vindication of the Church and of himself. It carried consternation into the hearts of the radical leaders. They ventured no reply, but in silence saw the downfall of their hopes." Now, from all the foregoing, taken frdni Dr. Clark's Life and Times of Bishop Hedding, will it not follow, most inev- itably, that Timothy's Address is a true representation of the Bishop's opposition to reform, as contended for in the Mutual Rights? Timothy has only reported what all candid men would have expected from a Bishop wonderfully excited by a mischief-making Presiding Elder. Dr. Clark, in what I have quoted from his book, has furnished highly probable evidence MY DEFENSE. 179 of the truth of all the material facts contained in " Timothy's Address to the Junior Bishop." Such an address as Mr. Hed- ding's, in opposition to ecclesiastical liberty, deserved such a reply, in behalf of ecclesiastical freedom, as that given by Timothy. These were exciting times, and from the party in power reformers could hardly expect impartial justice. 180 RECOLLECTIONS OF ITINERANT LIFE. CHAPTER X. A Church Trial in Steubenville in 1827— A Lady Preacher— Conference in Merceb County— New Lismin Circuit— Determination to Leave the Church— Rbabons for so Doing— Invitation to go to Pittsburgh— Acceptance— Letter to my Pre- siding Elder. At the Conference in Steubenville, in 1827, 1 was reappointed to the charge of the Steubenville Station by Bishop George, at the particular request of an informal delegation of leading mem- bers, who waited upon him in behalf of the Church to secure my return. In this instance the brethren did not deem it best to leave my standing and usefulness among them to be repre- sented to the Bishop by my Presiding Elder, Rev. W. Lambdin, a man of prejudices against reform entirely too strong, in their opinion, to be able to do me justice. This Presiding Elder had invited me, in company with Bishop George, to attend the camp- meeting already alluded to, which occurred just before the sit- ting of Conference. When there, he did not think it advisable to invite me to preach, nor did I preach until he was gone. On Saturday night, in a crowd near the preachers' stand, I heard loud talking, and went in among the people to learn what was going on. Several friends from Steubenville were with me, and there we heard the Elder laying grievous things to the charge of the reformers, and against me personally, and, alas for his statements ! there were none of them true. He there stated that I had, by getting up the Union Society, done the Church a great injury, and that it was in a bleeding, divided, and ruined con- dition. Neither of these statements was true. Rev. J. Monroe advised the formation of the Union Society. I did not belong to it, nor did I ever attend it; and at that time the harmony of the Church was unbroken. A CHURCH TRIAL IN STEUBEXVILLE. 181 In view of this evil treatment of me personally, the brethren left the Polder to one side, and went, by their own deputation, to the Bishop, and urged my return a second year to their station. This camp-meeting statement, made by the Elder, ultimately led to a Church trial, in which the Elder was seriously involved. John Armstrong, while at work in a meadow, was informed that the Elder had, at the aforesaid camp-meeting, stated publicly that I had formed the Union Society, and thereby divided and ruined the Church. Ou hearing this, Armstrong replied that, if the Elder did make that statement, it was a lie, and he could prove it. In a short time the Elder got to hear what brother Armstrong had said, and immediately laid in a complaint to me, a- preacher in charge, against him. I advised a milder course — "sinful words and tempers" required "admonition," etc. But the Elder's pluck was up, and he would let me know that such a foul charge against his character should not go unpunished. "Well," said I, "you are the Presiding Elder, and if this trial is allowed to go on, you will be in an awkward position: you are the complainant, and will have to be the prosecutor; and, in case of an appeal, you will be in the chair of the Quarterly Conference, so the appeal will be to his accuser and prosecutor. This will not look well." He then said lie did tibt care how it looked; no member of the Church should cull him a liar and tpe a Church trial. " Hut mind," said I, "Armstrong .-poke conditionally; he Baid if you made a certain statement at the camp-meeting it was a lie, and he could prove it. Now. you know whether you made that statement or not. so I leave it with you to determine whether this trial is to go on or not." The Elder then, with a great deal of warmth, demanded a Church trial. A committee was duly selected to try the case, ami the lime Was appointed. The trial was in the chureh, and there were many spectators on that occasion. After prayer and other in- troductory formalities, I read the charge. It was immorality. Specification: calling Rev. \Vm. Lambdio a liar, in a certain meadow, in the presence of certain vritne -■ - "John Ann- strong," said I, "do you plead guilty or not guilty?" " L plead 182 RECOLLECTIONS OF ITINERANT LIFE. guilty," said Armstrong. "It was said in my presence, in the meadow, that our Presiding Elder had stated, in a crowd at the camp-meeting, that our stationed preacher had got up the Union Society in Steubenville, and, as a consequence, our Church was in a bleeding, divided, and ruined condition. This statement amazed me, and I said if the Elder did say that, it was a lie, and I could prove it. I want now a direct answer from my accuser, in the presence of this committee and these spectators : did you, sir, make the statement in question?" The Elder alleged that, as the accused had acknowledged himself guilty of the charge, he had nothing further to do; and appealed to me in the chair to know if he must answer Armstrong's ques- tion. I decided that the question should be answered, as said answer might materially affect the decision of the committee in the case, and a just decision could not be reached unless the whole truth were given in evidence. The Elder then found himself hemmed in on all sides, and that he himself was the man on trial rather than Armstrong. If he denied making the statement at the camp-meeting, Armstrong had six witnesses (of whom I was one) to prove that he did make it. If he acknowledged that he did make it, then the accused had some twenty witnesses to prove the statement false. So, after keep- ing the Elder standing a long time before the committee, and failing to get an answer to the question, I persuaded Armstrong to forbear pressing the matter any further, and submitted the case to the committee, and the spectators retired. The Elder lost his cause. Armstrong was relieved of the charge of immo- rality by the committee, but, on my own responsibility, I admin- istered to him an admonition for the rashness of his language. This Presiding Elder was not the first man who in his wrath dug a pit for his neighbor and had the mortification to fall into it himself. M. E. Lucas, M. M. Laughlin, and John Leech, of Steubenville, who are still living, were all witnesses of the afore- said Church trial, and can attest the correctness of my narrative. This Church trial was in the early part of my second year in Steubenville, and is here introduced as a part of my history; and the whole case illustrates the futile efforts of short-sighted, A LADY PREACHER. 183 narrow-minded men — who by some means had got into power — against the friends of ecclesiastical freedom. Another occurrence which belongs to my first year in Steu- benville, and forms a part of my history, it may now be proper to narrate. A lady preacher from one of the Northern States, of fine literary attainments, ardent piety, and highly accom- plished manners, visited Steubenville in the summer of 1827. Misa Miller was her name. She came highly recommended to me by a number of distinguished Methodist preachers. Among the testimonials she brought was one from Rev. Charles Elliott, and another from Rev. John Waterman, of the Pittsburgh station. These brethren, having heard her preach often, spoke in the highest terms of her preaching abilities; and they expressed a hope that her way would be opened by me to be useful among our people. This excellent lady was courteously entertained at the house of Dr. David Stanton. An appointment for her to preach, on the ensuing Sabbath, to the people of my charge, was announced in all the schools and papers. When the Sab- bath came the congregation was far too large for the house, and the effect of her pious, tasty eloquence on that audience was overwhelming. The fame of this Hady preacher soon reached the neighboring towns, and she had invitations to preach in every direction. The invitation to visit Wheeling, on the next Sabbath, was very special and urgent, for that was the time of their quarterly meeting. So appointments were sent to Smith- field, Barrisville, .Mount Pleasant, and Wheeling; and, at the request of Dr. Stanton and other friends, I took Miss Miller in a carriage to till these appointments; and she had for a travel- ing companion, during the tour. Miss Nancy Norman, sister-in- law to Dr. Stanton. At the firsi three appointments the con- gregations were exceedingly large, and the preaching of that . 1 dj was rery impressive, and, no doubt, profitable to the people. On Friday, in the afternoon, we arrived at the house of brother Daniel Zane, on the island, intending to make thai place our home while at Wheeling. On Saturday morning, immediately after breakfast, Rev. Henry Furlong, the stationed preacher, John List, a prominent member, and the Presiding Elder came 184 RECOLLECTIONS OF ITINERANT LIFE. over to the island to make the acquaintance of Miss Miller, and to know of her when, or at what hours, it would suit her to preach. Miss Miller very frankly informed them that she had understood, since her arrival on the island, that Bishop Soule had written them a letter that he would be in Wheeling on Saturday evening, and if, he came, it would not do for her to attempt to preach. On hearing this, these brethren said the Bishop was moving to the West, with his family, and, as a weary traveler, might not be in a condition to preach ; at any rate, he was not invited to by them, but she was, and the citizens of Wheeling generally would expect her to preach the next morning. To this Miss Miller replied that Bishop Soule had always opposed her, wherever he had crossed her path, and had spoken of her in a disrespectful manner, as a strolling country girl, who had no authority to preach, and she, therefore, greatly desired to be excused from preaching, as she wished to have no collision with the Bishop. The Elder, Furlong, and List then became more importunate than ever, saying they represented the wishes of the Church and of the entire community of Wheeling — all wanted her to preach, and would be greatly disappointed if she did not do |t. But Miss Miller still continued firm in her res- olution, as the hazard of collision with so distinguished a func- tionary as Bishop Soule was very painful to her mind. At that stage of the matter, I interposed in behalf of the lady, and entreated the brethren to forbear pressing the matter any further, as I was unwilling, as her protector, to do any thing myself, or allow any thing to be done by others, that, in her opinion, would cause so much distress of mind. The three brethren then drew off and consulted together. List went home; the Elder and Furlong remained on the island for din- ner. When dinner was over, the effort was renewed by the Elder and Mr. Furlong to induce Miss Miller to preach. They urged that the wishes of the entire Church and all the citizens should not be set aside and disregarded for fear of offending Bishop Soule, or any other man. What right had the Bishop in this case? They could see none; so she must A LADY PREACHER. 185 preach. Finally, about four o'clock in the afternoon, with tears iu her eyes, Miss Miller gave her consent that it might be as they desired ; that, if spared and blessed with health and strength equal to the occasion, she would fill the morning appointment. After an early supper, the Elder went to his room, in the city, to prepare for preaching in the evening. Mr. Furlong went to the hotel to await the arrival of Bishop Soule, and, in a short time, the Zane family, with Miss Miller, Miss Norman, and my- self, all repaired to the Church to hear the Presiding Elder preach. While the first hymn was being sung, in came Furlong, in great haste, in very perceptible agitation of mind, and took me from the altar with him into the pulpit. "Bishop Soule and family," said he, "have come, and the Bishop is sorely dis- pleased with the arrangement for to-morrow. Immediately on his arrival, he made inquiry as to what our arrangements were for the Sabbath. I informed him that brother Brown, at the in-tance of our people, had broughl Mi>s Miller, a lady preacher, with him to attend our quarterly meeting, and the arrangement is for Mis Miller to preach in the morning, and you [Bishop Soule] at three o'clock, and brother Brown at night. The Bishop replied: 'I highly disapprove of your arrangement. I will not hear that girl. She has no authority to preach. Brother Brown had better have stayed at home, minding his own work, than to be accompanying that strolling girl aboui the country.' On hearing this, I immediately left the Bishop, and have come to sec if tin' arrangement can not be changed." ■ Now, Furlong," said I, "do not attempt to change the ar- rangement. You can not change it and keep good faith with that, young lady. You have invited her here to preach. You knew thi- morning thai the Bishop was coming, yet, with this knowledge, you and your colleagues, from early in the morning until late iii the afternoon, have urged her to preach. She frankly acknowledged her dread of the Bishop; I interposed in her behalf, ami still you urged the matter. Your argument was, that all the members of the Church and all the eitizcus 12 186 RECOLLECTIONS OF ITINERANT LIFE. wanted to hear her. That argument is still good. You can not now make a change without deeply wounding her heart and dis- appointing public expectation. Come, now, be firm — do not vio- late good faith with that young lady." By this time the text was read and the sermon commenced, so our conversation ceased ; but as I sat there, silent, in the pulpit, and in my heart admitted the general goodness of the stationed preacher and the Elder, I had my fears that they both lacked firmness to meet the present emergency. The terrors of the Bishop were upon them, and under their influence, to act correctly would be no easy matter to men of their feeble nerve. While I was closing service by singing and prayer, I heard the two brethren change the whole programme for the coming Sab- bath, which was immediately announced by the Elder, as fol- lows : " Bishop Soule will preach here to-morrow at eleven o'clock, and not Miss Miller. I will preach at three o'clock, and brother Brown at night." On hearing this announcement, I said, in' my heart, my part of the work will not be done; so, taking my hat and cane, I stepped down into the altar, to go immediately out, feeling pro- foundly indignant at what had taken place. Bev. S. B. Brock- unier, being a little excited, as well as the rest of us, said, "Hi! hi ! hi ! what is the matter now ? Is not that lady to preach at all?" Then spoke I unadvisedly with my lips, and said, " A great bull has come 'to town, and given a roar, and scared all the preachers! I'll take that lady right back to Steuben- ville in the morning; she shall not be abused among ye." So I joined my company and returned to the island. That night I reconsidered the matter, and determined to remain over Sun- day, and give the Wheeling community an opportunity to hear Miss Miller in some other house. Neither the members of the ' Church nor the citizens had done her any wrong, nor would Furlong or the Elder, if they had not been terror-stricken by the Bishop. On Sunday morning early, several of the disap- pointed and mortified brethren of the city came over to the island to arrange for Miss Miller to preach in some other house at the eleven-o'clock hour, and thus let Bishop Soule and her A LADY PREACHER. 187 come into exact competition for public favor. None doubted but the lady preacher would .carry off the multitude and leave the Bishop with a very slender congregation, and that his harsh treatment of that lady did merit for him such a public punish- ment; but, for various reasons, another and I think a better course was adopted. The brethren agreed to accept the offer of the Protestant Episcopal Church for three o'clock P. M., and John List was to have the appointment announced at the close of service in the Methodist Episcopal Church ; so, having made this arrangement, all went to hear the Bishop and be present at communion, except myself. I felt too deeply wounded by the Bishop's haughty and injurious language concerning "that strolling girl," as he harshly called her, and my leaving my work to "accompany her about the country," to see, or hear, or commune with the Bishop that day ; and I sent word to that, effect to the Presiding Elder, who, no doubt, informed that Church dignitary all about the matter. When the afternoon appointment came on, the Protestant Episcopal Church was much too small for the audience. There wire about as many people outside of the house as could crowd inside. Miss .Miller, according to her custom, stood in the altar. Neither in ber opening prayer nor in her sermon did she make any allusion to any opposition from the Bishop or any body else. Her discourse was truly evangelical, abounding with fino thoughts, beautiful delineations, and tasty eloquence, all of a heavenly character*. The doors and windows being open, and Iht voice clear and strong, she was well beard, 1 was told, by those on tin- outside of the bouse. God gave her help in time of oeed. Her strength of body and soul was equal to the oc- c -on. and the impression upon that great assembly was very fine. At tlie request of the Methodist brethren, she preached at ten o'clock A. M., on Monday, in their house. The congi gation was large, and ber discourse, in my judgment, was every [ual to tie one delivered on Sunday. On Tuesday, Mi Mil!' r preachi d in Wellsburg, to a large assembly, in lei m ual "•'•nly strain, with \«ry fine effect, and in the evening wc returned to Steubenville, where she rested a lew days at my 188 RECOLLECTIONS OF ITINERANT LIFE. house ; and. after preaching for my people the following Sun- day, with great credit to herself and benefit to the Church, she went on her way to the East, and ultimately became the wife of Rev. William A. Smith, D. D., of the Virginia Conference of the Methodist Episcopal Church. When the Conference came on in Steubenville — where I had to meet the Hedding case, already narrated — the Presiding Elder who had figured in the foregoing transaction in Wheel- ing took me out of Conference, before my character passed that body, and gave me notice that he intended to bring a charge against me, for misusing Bishop Soule in Wheeling. "Well," said I, " do so, in welcome, and I will at the same time hold you responsible to the Conference for violating good faith with Miss Miller. Had you kept good faith with that lady, there would have been no occasion for my speaking in that rough manner of the Bishop, as ' a great bull that had come to town and given a roar, and scared all the preachers.' You were scared into a most glaring violation of good faith, and I shall hold you accountable. Come, now, go ahead; I am ready to meet the case." The Elder then said: "I reckon we had better drop it; there is no use in bringing such matters into Conference." So there the matter ended. The Elder had not the nerve to keep good faith even with a lady, when a Bishop frowned on his act in so doing. Furlong was oveiTuled in this matter by the Elder, and was, therefore, not deserving of blame ; hence, I have men- tioned his name as a good minister of Jesus Christ. But the Elder's name is not mentioned, because he violated faith with a most amiable Christian lady, and outraged the feelings of the entire Wheeling community, and all this for fear of the frowns of a Bishop, who lacked courtesy to accommodate himself to the state of the times. Yet, upon the whole, the Elder was a good man, and was useful to the Church. His lack of nerve ought to be forgiven. My two years in Steubenville were among the most pleasant years of my life in the ministry. That station included a con- siderable number of noble-hearted, influential members. I had some very valuable outside friends, and God gave me a good • NEW LISBON CIRCUIT. ISO degree of success in building up the Church. The increase of members is not now recollected, but, by the Divine favor, I had many seals to my ministry. Of these, some have gone to their heavenly home; others have "made shipwreck of faith and a good conscience;" and a few yet remain true to the cause of Christ, and I trust will be faithful until death, and receive the crown of life. But toward the close of my second year, as party lines became more distinctly drawn on the reform question, I did, on that account, suffer the loss of several old and highly valued friends. This was mainly through the efforts of the Presiding Elder, who seemed incapable of being the friend, of any man who was active in the cause of lay delegation. At the Conference of 1828, in Mercer County, Pennsylvania, held at Leech's Meeting-house, in connection with a camp- meeting, I was appointed to the charge of New Lisbon Circuit, with Rev. Isaac Winans for my assistant. This was my last ('.inference, and my last year in the Methodist Episcopal Church. At that Conference Bishop Roberts presided, and in a private interview he gave me some needful encouragement, supposing I had suffered much in mind on account of the report of the Committee on Episcopacy being published in the New York Ad- VOCate. Well, the Bishop was right; I had suffered on account of that uncandid, illogical, and most unrighteous publication. Hut most of all did I Buffer from the defeat of the appeals of Dorsey and Pool, right over Shinn's overwhelming argument, )>v the caucus management reported to me, as already stated, by Bascom. When 1 found thai Methodist preachers, in whom I had all through life placed bo much confidence, could allow themselves to defeat justice, and cause the innocent to suffer by the trickery of caucus pledges on paper, I losl confidence in my brethren, and was powerfully tempted by the devil, for about one whole year, to doubl the truth of the Christian religion. According to a pamphlet published by Revs. A. Griffith, . During the lii-t half of the year my Pre- siding Elder gave me trouble by trying to turn my \ pie against me. because of my reform principles. He would leave the quarterly meetings before they were half over, on the ground of my being a reformer, and therefore, as he said, did nut like Presiding Elders, and In' did not like to he where I was. On 192 RECOLLECTIONS OF ITINERANT LIFE. two occasions, in his sermons, he attacked reformers and handled them very roughly ; all of which was meant for me, as there wa3 no other avowed reformer present. But as the year wore away, this weak brother changed his course, and came in on me upon the other side. Finding that he could not bend me to his will by harsh treatment, and supposing that I. might probably leave the Church if it were continued, he, all at once, became very mild, and treated me with unusual kindness, proposing to use his influence in my behalf .at the next Conference, and open my way to one of the best stations. I understood it all, and let it all pass, believing that my days in the Methodist Episcopal Church were fast drawing to a close. Letters received from leading reformers, from all quarters, in answer to letters of inquiry written by me, gave me full assur- ance that the undue power given to the local preachers by the Conventional Articles of 1828 was only a temporary arrange- ment; that the Convention of 1830, in the formation of a regu- lar Church Constitution, would, by instruction from the primary assemblies, give us a well-balanced form of Church government, securing equal rights to all parties concerned. So I hesitated no more as to my future course. To build up religion and religious liberty, both together, was the great work to which I then prepared to devote my life. Yet, while on New Lisbon Circuit, I did nothing to advance the cause of reform. This forbearance on my part was not owing to any pledge given by me to be silent, but mainly to my distressing doubts as to the truth of Christianity itself. Why perplex myself about Church government, if Christian- ity itself be nothing but a cunningly-devised fable? But now, having once more examined the arguments of Paley and Chalmers in proof of the truth of the Christian religion, and feeling myself fully confirmed in the faith of the Gospel, I felt ready, as above stated, to do all within the compass of my power to advance the cause of Christ upon liberal princi- ples. He who changes his Church relations should have very good reasons for so doing. My reasons are found in the following REASONS FOR LEAVING THE CHURCH. 193 statement, which I drew up about one year before I left the Methodist Episcopal Church. I give the substance of the state- ment, a little modified: I. In 1784, in the city of Baltimore, at the organization of the government of the Methodist Episcopal Church, Dr. Coke and Francis Asbury, and a few itinerant preachers, did then and there boldly march up to a principle of ecclesiastical polity and take it into their safe-keeping, after which the Roman clergy struggled, by trick, stratagem, and pious fraud, for 1160 years before they laid their hands upon it, and took it into their safe- keeping; and when they got it, the Church was ruined. The principle is this, namely: that to the itinerant clergy alone does pertain, of divine right, all legislative and, virtually, all judicial and executive power over the whole Church, leaving nothing to the local preachers and the lay members but absolute sub- mission to their will, or expatriation from the Church. Their will, officially expressed by a delegation of itinerant ministers from the several Annual Conferences of preachers in the Gen- eral Conference, is now the law of the Church, against which there is no balance of power, no check or defense, in any way. A single Pope never sat on. St. Peter's chair at Rome for 11G0 years without the elective voice of the people, as may be seen by an appeal to Mosheim's and Gregory's Church His- tories; bul when had the local preachers and lay members a voice in the election of Bishops in the Methodist Episcopal Church? Never! II. In changing the title of Superintendent, in ITS", for that of Bishop, without the consent of the American Conference, (see i. e'e Bistory of the Methodists, p. 128,) and contrary to the express instructions of Mr. Wesley, (see Moore's Life of Wes- ley, p. 285,) and thus becoming a Methodist Episcopal Church, independent of Mr. Wesley, Dr. Coke, Mr. A.sbury, and the itin- ■ bers, with the aid of the bigh-sounding til [q ■■ Bishop," did abundantly strengthen themselves in the possession of the power which they assumed at the time of the organization of the government. Titles draw courtiers, power, and prerogatives after them. 194 KECOLLECTIONS OF ITINERANT LIFE. III. According to Lee's History of the Methodists, (p. 183,) the power to make Presiding Elders, which was first assumed by the Bishops, and "used for several years" without law, was finally established to said Bishops by the General Conference. This gave them a power over the whole Church, which, indeed, really looks alarming. This Presiding Elder system gives a kind of ubiquity to a Bishop, for by it he is in all places throughout the entire territory of Methodism, with eyes to see, ears to hear, and hands to handle all ecclesiastical matters. It renders the whole government, in its practical operations, ex- ceedingly powerful. IV. In 1796, according to Lee's History of Methodism, (p. 234,) a deed of settlement was got up, to be carried into execu- tion throughout the whole connection, so far as the civil author- ities and laws would allow. This deed makes Church property a kind of common stock; or, at least, the use of it is made com- mon to all the Methodists in every state and every Conference. It is placed under the absolute legislative control of the General Conference of ministers, for the people can only use it according to their legislation. It is placed under the absolute appointing power of the Bishops, who have power to put the occupants into the pulpits and parsonages, without consulting any will but their own. Thus the itinerant clergy, by taking this anti-Christian hold of the temporalities of the people, have immense power over them. By controlling the property they control the peo- ple themselves, "for power over a man's substance really does, in most instances, amount to a power over his will." V. In 1808, the restrictive instrument, improperly called a constitution, was formed, by which the Bishops became officers for life. The General Conference became a delegated body, and the whole government was so saddled upon the Methodist com- munity, by the itinerant ministry alone, that no vital changes can be effected or hoped for, without the consent of the Annual Con- ferences and a vote of a majority of two-thirds of the subse- quent General Conference. This the Bishops, if so disposed, can easily hinder, as they hold all the appointing power, and, conse- quently, all the Church livings, in their hands. REASONS FOR LEAVING THE CHURCH. 195 VI. In 1820, if I mistake not, the Bishops became pensioned upon the Book Concern at New York for all their table ex- penses. Henceforth, they are not to know want like other itin- erant preachers. Their support is as certain as that wealthy establishment can make it. Numbers have given them power. Wealth of membership has given them power : for what would a king bo, with all his arbitrary principles of government, without men and money in his dominions? Thus we see that the principles assumed by the itinerant clergy of the Methodist Episcopal Church, at the time of the organization of their ecclesiastical government, are without a parallel in our country for their tyrannical character. In these principles the itinerant clergy have become amazingly strength- ened by their various additions, and by nothing have they been more strengthened than by their firm grasp on Church property, through the medium of the ''deed of settlement," and the con- Btitution, as they call it, of 1808. These gird the government fast upon the people, and leave them no hope but in ecelcsias- tical expatriation. V 1 1. This ecclesiastical power is professedly held by the itin- erant ministers of the .Methodist Episcopal Church as a divine right, granted to them by the greal Head of the Church. Only hear the General Conference of 1828: "The great Head of the Church himself bas imposed on us the duty of preaching the Gospel, of administering it- ordinances, and of maintaining its moral discipline anion- those over whom the Holy Ghost, in these respects, has made as overseers. Of these, also, viz., of Gospel doctrines, ordinances, and moral discipline, we do beli< thai the divinely instituted ministry are the divinely authorized pounders; and that the duty of maintaining them in their purity, aod of not permitting our ministrations, in these respects, to. be authoritatively controlled by others, [a lay delegation, for instance,] does i I upon as with the force ofja moral obliga- tion, in the discharge of which our consciences are involved. A very learned and Bagacioue Catholic priesl saw in this mani- festo of the General Conference a family likeness, and pub- li led it iii the Catholic Telegraph, in Cincinnati, declaring that 196 RECOLLECTIONS OF ITINERANT LIFE. the Church of Rome never made a higher claim to spiritual and ecclesiastical power than this. Why, then, shall I not oppose the popery of Methodism, as well as the popery of the Church of Rome? I*hold both alike have departed from the teachings of the Holy Scriptures in ecclesiastical matters, and both alike to be unwilling to be reformed. St. Peter, in his first epistle, chap. v, 3d verse, clea'rly forbids the Elders of the Church to exercise a lordship over Cod's heritage; and Paul, in his second epistle to the Corinthians, chap, i, 24th verse, places a veto on minis- terial dominion over the faith of the saints ; and the Saviour, in Matthew, chap, xx, 25th and 26th verses, in rebuking the aspiring ambition of James and John, said: "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you." In Mark, chap, x, 42d verse, this Gentile dominion is called a " lordship." So it is in Luke, chap, xxii, 25th verse. Here, then, we have, in this Gentile government, the words "lordship," "dominion," and "authority," all im- plying an absolute power over the people, against which there was no check, balance, or defense, in any legal way. Now, our Lord forbids this kind of Gentile lordship, dominion, and au- thority on the part of his ministers over his Church, and says, " It shall not be so among you." I forbid that thing. There shall be no such lordship, dominion, or authority, on the part of my ministers over my members, as there is on the part of the princes of the Gentiles over the Gentiles — "it shall not be so among you" With doctrines, piety, and morals all so pure, scriptural, and holy, why did the Methodist preachers, after the example of the Romish clergy, institute a Church government so contrary to Christ's teaching, and so Gentile in its charac- ter? Could the voice of the people have been heard in 1784, such a government never would have been formed. But now that it exists, who can hope to change it for the better? The following ecclesiastical law, found in the discipline, stands guard against all reform. "If any member of our Church shall be clearly convicted of endeavoring to sow dissension in any of our societies by inveighing against either our doctrines or discipline, INVITATION TO GO TO PITTSBURGH. 197 such person so offending shall he first reproved hy the senior minister or preacher of his circuit, and if he persist in such pernicious practices, he shall be expelled from the Church." On this rule, very properly denominated " the gag-law," a few remarks may be allowed. First: It puts the discipline made by men on a level with the doctrines of Christ, and re- gards inveighing against each as equally criminal, and awards to each a similar punishment — first, reproof, then expulsion*. Secondly : The government of the Methodist Episcopal Church is of itinerant origin, and is wholly in itinerant hands, and is so strictly and powerfully guarded by this odious "gag-law," that reformation becomes impossible. Thirdly: He who at- tempts a reforming process must, necessarily, point out some- thing wrong in the government, or in the administration, or in both; and, if he does this, and perseveres in so doing, "the divinely authorized expounders" of the law will deem him an incurable inveigher against the government and those who ad- minister it. and "expel him from the Church." This is about the ground upon which all the expulsions in Baltimore and elsewhere have been effected. Now, in view of the arbitrary principles of the government of the Methodist Episcopal Church, as above stated; and in view of the fact that the itinerant ministers in many localities, ami finally in the General Conference of 1828, had brought their whole power to bear upon reformers, to crush them and their cause under the aforesaid "gag-law;" and in view of the fact that my principles as well as my friends had been expelled from the Church, and that my writings had been made a ground of charge against the expelled; and in view of the fact, too, that all hope of an honorable restoration of the expelled breth- ren was now cut oil' hy the degrading terms offered to them by tl: ■ (Jeneral ( 'mi 1'erence, I did deem myself, in principle and in honor, bound to go with them into ecclesiastical banishment. Near the close of .May, 1829, brother Thomas Freeman, a enger from Pittsburgh, came to me in Wellsville, Ohio, with a letter from the reformers in that city, inviting me to come ami inize them into a Chureh, under the Conventional Articles. 198 RECOLLECTIONS OP ITINERANT LIFE. I To this letter I replied, that I would comply with their wishes so soon as I could return home to my family, in New Lisbon, and make my arrangements. But, being a little delayed by the brethren, and by affliction in my family, I wrote them the fol- lowing letter: " New Lisbon, May 27, 1829. "Dear Brethren: ' " Your second communication has been received, and I hasten to inform you that on next Sabbath I close my labors forever in the Methodist Episcopal Church. I had supposed myself already done, and had fixed on this morning to be off for Pitts- burgh; but, by an importunity that I could not resist, on the part of my brethren and other friendly citizens, I have been overcome. I love this people : they have evinced a friendship for me and mine, during my residence among them, that has made me greatly their debtor ; and, besides, they are nearly all reformers, so far as they understand the subject, and they de- sire me to state my reasons, on Sunday, for leaving the old establishment. This, through Divine help, I design doing at the close of my second sermon, in as clear and candid a manner as possible. " There is another consideration of some moment. Mrs. Brown's health is still very feeble; but, thank God, it improves a little, and against next week I can, in all probability, leave home with more propriety than now. I shall be off on Mon- day next, God willing, and shall probably be with you on Tues- day next. I have just received a letter from brother Shinn, inviting me , to Cincinnati, to form a circuit round that city. He assures me, on good authority, that a good circuit could be formed in a very little time. I have, also, received official in- formation from Ohio Circuit, stating that they go at the end of this Conference year, and will take no preachers from the old side. They have asked me to come over and help them. "I have just received another private communication from ***** Circuit, calling for help. The "divinely authorized" have forbidden a very respectable local preacher, whom no threats could terrify into silence, the occupancy of some of LETTER OF ACCEPTANCE. 199 their pulpits, and the brethren think this is the proper time to be off. The circuit is large — say one thousand strong — and it is thought a majority of them are reformers. The letter stated that the Conventional Articles, though somewhat objectionable, would be adopted for the present. If we can only get a con- stitution formed on purely republican principles, under the blessing of our glorious Lord, we shall abundantly succeed with a liberty-loving people. I think the day may yet' come when we, who are only becoming a people, shall sit under our own vine and fig-tree, eating the pleasant fruit of ecclesiastical liberty, none daring to make us afraid. Our opposing- brethren, from the Bishops down, have done all they could to crush the Mutual Rights, but surely they have failed of success. Much less will they be able to withstand us, when our preachers go in person, preaching the same Gospel, carrying with them the same moral rules of holy living, giving the people an itinerant ministry, love-feasts, class-meetings, and distributing our prin- ciples of government in pamphlets as they go. Ours is the rioua cause of ecclesiastical emancipation, and has no cue- ■ mies in America, save on the old side; and I greatly miss my guess if the very means which they have employed, and are now employing, against us and our cause, do not ultimately help us in many ways. "Give my love to all the holy brethren of like precious faith with ourselves, and tell them that 1 desire an interest in their prayers. I am a frail child of the 'lust. I tremble much at the fastness of our undertaking. Our help is in the strong (iod of Zion. lie inhabits eternity, but his eye is on the truth, and on him who loves it, however poor he may be. Him 1 love, and most ardently long for tli.it perfect liberty from sin which he alone can give; ami [ most cordially believe that we need not remain in ecclesiastical bondage in order to enjoy this 'glo- rious liberty of tin; sons of God.' "Very affectionately, yours, etc. «W. SravMSOH,") "Geo. Beown. "S. BzMinQTOV, r Committee." "C. Ceaio, 200 RECOLLECTIONS OF ITINERANT LIFE. According to my promise, as intimated in the foregoing let- ter, at the close of my second sermon on the following Sunday, my reasons for leaving the Methodist Episcopal Church were given in a calm and candid manner to a crowded audience. As those reasons have heen already introduced, in consecutive or- der, I need not here repeat them. It may be proper to observe, however, that before that audience I enlarged on various points to a considerable extent, so as to render every thing as satisfac- tory as possible. When I returned home, nearly all the mem- bers of the Church and many of the citizens came to me, filling up the house and the yard, wishing to know more about reform. They stayed until a late hour at night, pressing me hard to re- main with them, and organize them into a Church under the Conventional Articles. This I could not do, as I was pledged to the brethren in Pittsburgh. Finding I must go the next morning, they then got from me a few copies of the Conven- tional Articles, held a meeting during the week, and adopted the Articles themselves, without any preacher to help them. These brethren remained firm in the reform cause all summer, waiting and calling for ministerial help. At our first Confer- ence, held in Cincinnati, October, 1829, Rev. C. Springer was appointed to New Lisbon ; but, from some cause, never yet ex- plained, he failed to go to that people until in the winter. By that time they were discouraged, and the most of them, just before his arrival, returned to the Methodist Episcopal Church. This delay did an injury to the Methodist Protestant Church in that place, which we have never been able to overcome. On Monday morning I was off for Pittsburgh. On Tuesday evening I reached my destination, and was very kindly received and comfortably entertained at the house of Rev. Charles Avery, in Alleghany. On Wednesday I wrote the following letter to my Presiding Elder : "Pittsburgh, Penn., June 3, 1829. "My Dear Brother Eddt: " The time has now arrived for me to follow my principles, as a reformer, or abandon them. I have taken time and written LETTER TO MY PRESIDING ELDER. 201 extensively to the reformers, and particularly to the members of the convention in Baltimore, and am now satisfied as to the ob- jectionable articles. They and all the rest were well meant, and for the present may be useful; and, for my own part, I do not entertain a single doubt that the Convention of 1830 will construct an ecclesiastical government which will be, in all re- spects', perfectly congenial with republican principles and feel- ings. My feeble services have been called for in four different direc- tions. The brethren of three out of four desired me to be in readiness against a certain time, but the fourth was a call that would admit of no delay. Being unable to ascertain where a communication would find you, on your district, and being much pressed with other business about the time I left New Lisbon, I have delayed until now to inform you, as my Pre- siding Elder, that on last .Sabbath my labors in the Methodist Episcopal Church were brought to a final close. I have many valuable friends in the Methodist Episcopal Church, in the ministry and among the members. I now, as heretofore, testify my affection for the doctrines, class-meetings, love-feasts, moral discipline, sacraments, and itinerancy of the Church. But the government I do most conscientiously disapprove; and since all hope of change is now cut off, and since the brethren who were expelled — in part on my account — can not honorably return, and since a new Church had to be formed, I have deemed my- Belf bound, by all the principles of Christian honor, to go with the reformers. You will not understand me to have one unlov- ing sentiment or feeling about my soul in reference to you. No, my brother, nor have I in reference to a single individual, this day, on earth. 1 love my G-od. 1 love his people of every name. I desire the happiness of all the human race. I go with the reformers because I love their principles; and my prayer to the great and glorious Lord of the whole creation is, thai they . universally prevail ! " With great respect, 1 am, etc., "Geo. Bboww. "Rev. Ira Eddy, P. E., Ohio District." L3 202 RECOLLECTIONS OF ITINERANT LIFE. To leave the Methodist Episcopal Church, in which my par- ents had lived and died, and in which I had myself labored and suffered nearly fifteen years in the itinerant ministry, and in which, among the preachers and members, I had so many warm-hearted friends, was indeed, to me, a trial of no ordinary magnitude. But my principles lay in the reform ranks, and for those principles and, in part, for my writings in defense of them, my friends in Baltimore and elsewhere had been expelled from the Church. I did, therefore, really feel myself under the strongest moral obligation to leave a persecuting Church, and help the reformers in their new organization. Self-respect, Christian honor, and a due regard for truth, all required me to adopt this course. CHURCH PROPERTY. 203 CHAPTER XI. Church Property— Plan to Crush Reform in Pittsburgh— Effort to Obtain Posses- sion of Smithiield Street Church— Decision of Supreme Court of Pennsylvania in Favor of Reformers— Effort to Bring Female Influence to Bear Against Reform— First Reform Conference— Amusing Objection to Moral Character — ('•invention in Baltimore— True Piety of Ministers and Members of Methodist Episcopal Church— Contemptuous Treatment from Old Friends. I went to assist the reformers in Pittsburgh, in full view of the facts that an attempt was being made by Rev. Wni. Lamb- din to crush them, and that they intended to hold fast their interest in the Church property, and resist his efforts to the last degree. A charter had been obtained from the Legislature of Pennsylvania. The corporate body was called the Methodist Church of Pittsburgh. The word " Episcopal " was most signifi- cantly left out of the charter, as indicating the reform sentiment prevalent when tbc instrument was obtained. Nine trustees, annually elected by the corporate body, held the property, and had full charge of all the Church's temporalities. Seven out of the nine trustees were reformers. These seven, at the instance of the whole body of reformers, called for me through the me- dium of a committee. Having arrived among the brethren in Pittsburgh, and taken up a temporary residence with brother Stephen Remington, I met the reformers for the firsl time, June 3, 1829, in Kerr's School-house. These brethren gave me, officially, a most cor- dial welcome, and informed me of the state of affairs; to all of which I responded in an address of considerable length, and commended myself to their prayers and to the care and belp of God, Cor I felt that a work too great for my strength was now before me. Previous to my arrival, N. Holmes and J. Vomer, 204 RECOLLECTIONS OP ITINERANT LIFE. the two anti-reform trustees, had served notices on the reform portion of the board, threatening them with legal consequences if they «kired to put me into the pulpit of the new meeting- house. On the 5th of June, a similar notice was served on me by the preacher in charge, and on the same day another by the stewards. The sexton, too, R. White, a noble-hearted Irish brother, was likewise forbidden by the stewards, on his peril, to allow me to enter the Smithfield Meeting-house* All of this looked threatening; but it was no more threatening than the reformers, under legal advice, desired. They wanted to test, in open court, the validity of the "Deed of Settlement" found in the book of discipline of the Methodist Episcopal Church. So, when Sunday, the 7th of June, came, I appeared at the door of the church at nine o'clock A. M. There I was met by Thos. Robinson, President of the Board of Trustees, and Stephen Remington, Secretary of said Board, and, with one of them on each side of me, I was conducted up the aisle, and with much formality ushered, by legal authority, into the pulpit. The congregation was large and attentive. My text for the occasion was taken from Isaiah, xl, 31: "But they that wait upon the • Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint." That .day I opened my mission among the reformers with a sermon on experimental religion. Many of our opponents, who were present, were disappointed. They came expecting to hear the old Church abused, and to get something out of which to make capital against us; but God led my heart another way, to the gratification and comfort of all our maltreated people. At three o'clock that same day we had service in a grove on the Alleghany side; but, being interrupted by a storm, my discourse was concluded in the Presbyterian church, which was near at hand. The congregation was exceedingly large — a mixed multitude, made up of all denominations and nothing- arians of all sorts. So ended this first day's labor in the reform *This church was on the corner of Smithfield and Seventh Streets, and was called "Smithfield Meeting-house," and also "Brimstone Corner." PLAN TO CRUSH REFORM IX PITTSBURGH 205 ranks. It was a good day to my soul, and I felt quite encour- aged to hope that the Lord would be with me in my efforts to spread religion and ecclesiastical liberty both together. From that day until some time in November, the reformers occupied the Smithfield Meeting-house at nine o'clock A. M. and at three o'clock P. M. every Sabbath, and our old-side brethren held service each Sabbath, in the same house, at eleven o'clock and in the evening. The house was likewise occupied by each party for preaching and prayer-meetings, on separate evenings during the week. So matters stood at the beginning between the parties. It is not at all probable that the reformers would have called me to Pittsburgh, in view of a new organization, at the time they did, if they had received any thing like fair and honorable treatment from Rev. W. Lambdin, the preacher in charge. That gentleman bad been appointed to the charge of the Pittsburgh Btation by Bishop Roberts, (who fully understood the state of affairs in that city,) with a solemn pledge, on his part, to the Bishop, that he would •• know no man after the flesh;" i. e., make no difference in his administration between reformers and their old-side brethren on account of their principles. When he came to the pulpit in Pittsburgh, be, in accordance with his pledge to the Bishop, declared himself in favor of equal justice te all parties. This declaration put the reformers off their guard, to Borne extent; so they fell themselves in no hurry to i now Church. After some time, the preacher in charge, in a meeting of old-side leaders and a few other eorifi- • tial friends, submitted a plan for the overthrow of reform in the city of Pittsburgh. The plan was something like the fol- lowing: 1. To induce all the members he could to take transfers from reform to old-side clase leaders. -. This process would have the i eatly to weaken the classes of reform leadi and -in ngthen those of the old side. .'!. This state of things would justify the preacher in charge in removing the reform leaders from office, because of the n on -prosperity of their clae 4. It would likewise justify him in dividing the classes of old- Bide leaders, now grown too large, and appointing other leaders 206 RECOLLECTIONS OE ITINERANT LIFE. i in addition — men in all respects after his own heart, and suited to his purposes. 5. Thus it was proposed to degrade the reform leaders from office, and by this new accession of his own creatures into the leadership, fill up the Quarterly Conference with such men as would sustain him in all his efforts to expel the friends of 'ecclesiastical liberty from the Church. From this Jesuitical plan of Mr. Lambdin, so fully disclosed, and so violative of his pledge to the Bishop and to the whole congregation, two of his leaders — John McGill and Standish Peppard — turned away in disgust, and went and communicated the whole matter to brother Thos. Robinson, a leading reformer. Upon the receipt of this information, a meeting of the friends of reform was called, and measures were immediately taken for a new organization. Mr. Lambdin, on the 14th of June, made an effort, in the pulpit, to vindicate his course in relation to the transfers in question. He admitted that the transfers had been made from the classes of reform leaders, and said it was because the members could not, with safety to their souls, remain with those leaders any longer. But this statement was not according to truth, for he transferred many against their will, and could not, with all his efforts, induce them to leave the reform leaders aud go to the old-side classes. The violation of his pledge to Bishop Roberts, and to the whole Church in Pittsburgh, to " know no man after the flesh," and make no difference on account of ecclesiastical sentiment, could not be explained away in the estimation of the community. On the 18th of June, a committee of twenty-four members, appointed by the reformers, met at the house of Stephen Remington, to prepare the way for a new ecclesiastical organ- ization. On the 22d of June, at an adjourned meeting of the male members, the plan of organization prepared by the com- mittee of twenty-four, aud recommended by the attorneys, Walter Forward and Henry Baldwin, was taken under careful consideration, and the vote to adopt it was unanimous. Then, on Wednesday night, June 24, 1829, a thorough effort having been made to have the whole body of reformers present, both male and female, after calm and due consideration, the "Meth- EFFORTS TO OBTAIN POSSESSION OF A CHURCH. 207 odist Church of Pittsburgh," by a solemn vote, entered into an organization under the Conventional Articles, omitting the title Associated Methodist Church for the present, on account of their claim to a due share of all the Church property. At that same meeting I was elected to the pastoral charge of this newly - organized Christian community. This was the first time, in all my ministerial life, that I ever received a pastoral charge directly from the hands of the people, and I am sure I felt much better than I would if it had come from the hands of a Bishop. My soul felt toward this flock, thus committed to my care, in a manner that words can not express. I felt that I belonged to the Lord and to his Church, and that to glorifiy God, and serve the best interests of his people, was now, more fully than ever, to be the great aim of my life. On Thursday, June 25, James Verner, anti-reform trustee, preferred charges to Rev. W. Lambdin against all the reform trustees, save Rev. C. Avery, to-wit: against Thomas Robin- son, Stephen Remington, Charles Craig, John Phillips, An- drew Applegate, and Edward Moore, for violating the charter, and for contempt of authority. Specifications accompanied the charges, and all were summoned to appear the next day, in the new meeting-house on Smithfield Street, at two o'clock J'. M. Friday, June 2G. Our brethren declined Mr. Lambdin's jurisdiction, as not extending over them, either spiritually or temporally. Spiritually, they were now under another's pas- toral charge; and temporally, as trustees, they were amenable to the corporate body, under the charter. Of that corporate body Lambdin was not a member; and to the charter his spiritual authority was unknown. To attempt to correct pretended vio- lation- of tin' charter in an ecclesiastical court was nothing hut usurpation. As their committee meeting was not for public worship, hut merelj an effori to get possession of the meeting house, and to crndi reform, Sexton White did not let them in, so they went to another place, proceeded with their trial, and expelled all the reform trustees, save Mr. Avery, who was im mediately notified to meet N. Holmes and J. Verner, and help / 208 RECOLLECTIONS OF ITINERANT LIFE. to fill the places made vacant in the hoard by the expulsions; hut he did not obey the summons. This effort of the authori- ties made no hair white or black. The reform trustees still held the property under the charter, and both parties wor- shiped in the house. The Church property question gave the parties a long, ex- pensive, and vexatious struggle. If my recollection is not at fault, during the summer of 1829, the reformers, through their lawyers, presented, at different times, four distinct propositions to their old-side brethren for the settlement of the claims of each party to the property. One proposition related to the hours at which divine service on the Sabbath should be held; for the reformers clearly saw that, on the approach of winter, nine o'clock in the morning would be too early an hour to se- cure a congregation. These propositions all failed of success, and were treated with disdain. After the style of their own Bishops, on another occasion, they "knew no such rights, and comprehended no such privileges," as were claimed by the re- formers. Our old-side friends had more female members than we, but our male members were more numerous than theirs ; and it was known to us, and might have been known to them, that the reformers had by far the most money invested in the Church property now in dispute. Our claim, founded on money and on members, was half the property, or its worth in money, and an equitable proportion of the time for its use, until a final adjustment could take place. Their claim was all the property and all the time, and that we should go forth without one cent, and do for ourselves as best we could. In view of this state of things, our brethren determined to hold on to the property, under the charter, and give the other party the chance of cast- ing us out by a writ of ejectment, if they could. If they must have all, let the court so determine, and if it did so decree, we knew full well, after all, that moral justice was on our side. James Knox was the old-side sexton ; Robert White was ours, under the charter, and performed all the duties belonging to his office at the Smithfield Meeting-house; while Knox's op- erations were confined exclusively to the old meeting-house on EFFORTS TO OETAIX POSSESSION OF A CHURCH. 209 Front Street, which was not in the occupancy of the reform- ers. Toward the close of the summer, at an old-side quarterly meeting, Robert White prepared the bread and wine for the sacrament, as was his custom on such occasions. When Rev. David Sharp, the Presiding Elder, came in, he went to the table, and said, "Who made these preparations for the sacra- ment?" Some one answered, " Robert White." "Then," said the Elder, "take them away; we want none of your radical broad and wine. Let Knox prepare bread and wine for the communion." This angry act, in the house of God, in the presence of a large congregation, on the Sabbath-day, was not very creditable to a Christian minister. It showed the spirit of the man and the temper of the times, and was in perfect keeping with his con- duct upon another occasion. At a camp-meeting, near Pitts- burgh, while inviting all Christians of other denominations to the communion, he lowered himself down from the dignity of a Christian minister, and called our people "rads" and "schismatic scamps," and said he "did not mean to invite them." When Presiding Elders gave us such usage, what might we not expect from men of lower rank and lesser growth? On Monday, in the afternoon, our old-side brethren held their Quarterly Conference in the Smithficld Meeting-house. As they continued late, 11. White, our sexton, who had the care of the house, left the door and went to Ids supper. When he re- turned, the old locks bad been taken from the doors and new ones put on, and the keys and the care of the house were committed to the hands of Sexton Knox. Our sexton opened hi- eyes very wide when the Presiding Elder told him that "he had remained at supper a little too long, and that he must now go and tell his masters that they could not use that house any more." This matter showed craft, and was a good joke through- ou1 the city. That night the house was strongly guarded bj its captors, and the reformers left them undisturbed. The trustees met in the evening, for consultation with our attorneys as to what next was to be done. Tiny were the legal holders of the property for the corporate body, under the charter, and were advised to appoint a trustee meeting, in the new meeting house, 210 RECOLLECTIONS OF ITINERANT LIFE. at ten o'clock the next morning, and see whether an illegal party wonld obstruct them. When morning came, a whistling hoy from the street reported to Stephen Remington that the men on guard were all gone to their daily avocations, and that the sexton and another old man were sitting in the meeting- house door, talking — perhaps about the fall of man, or the de- pravity of the radicals ! That morning, Thomas Freeman came into the alley, in the rear of the Church, with a cart, to take away some sand which lay within the meeting-house lot. While removing the boards to get the sand, the sexton heard the noise, and went round the house to see what Freeman was doing. On being informed that he was after some sand, the sexton supposed all was right; so he returned to the front of the house, and seated himself again with his friend, in the door, to renew their conversation. The two old men were not good watchmen. They were too jubilant over their success in recovering possession of the house, and the consequent defeat of the radicals, to attend to the duties assigned them. Stephen Remington came, by an un- observed route, to Freeman, in the alley, bringing our sexton, R. White, with him, and they entered the lot at the place where the sand was being taken out. With a suitable iron in- strument, the shutters of a window were opened by Remington, the sash quietly raised, and in went Remington, Freeman, and White ; nor did the two men at the door see them until they were half way down the aisle. Remington's eye caught sight of the keys dangling in the door. To get them into his cus- tody was now a prime object with him. The old-side sexton came at him with his cane, aiming heavy blows at his head. He fended off bravely with his uplifted arms, still working round until he got his back toward the door — then toward it he went, faster and faster, the sexton following up with blow after blow, until, in the door, he snatched the bunch of keys. "Here, White," said he, " take these keys and take care of them. What a careless thing it was to leave them dangling in the door!" This, for the present, ended the matter. The sexton and his friend were put out, in a very quiet way; we again had EFFORTS TO OBTAIN POSSESSION OF A CHURCH. 211 full possession of the house, and the trustees held their meet- ing in it, according to appointment. About this time, in Pitts- burgh, the excitement was very high, but it was mingled with a great deal of mirth. The joke was fairly rolled back upon our old-side brethren. In the month of November, the nine-o'clock hour was deemed too early to secure a good congregation. The reformers having failed in all their efforts to get an adjustment of property mat- ters with their old-side brethren, and finding that if they ever got a better hour than the one they had, for morning worship on the Sabbath-day, they would have to take it. In the hope, therefore, of retaining the congregation, and of inducing the au- thorities in the opposition to bring their often-threatened "writ of ejectment," so as to settle the whole matter in court, the trustees, instructed by the corporate body, and advised by their attorneys, passed an order changing the time of public worship from nine to half-past ten o'clock A. M., on Sabbath-day, which order was to take effect on the following Sabbath morn- ing. I now saw plainly that a very great trial was before me; but to meet it was a necessity. We could see no other way to save our congregation, or to bring the property question into court for a legal decision of our claims. So, with much prayer to God that strength might be given me according to my day, I resolved, with calmness and firmness of soul, to be at my post at the time appointed. This change of time had become generally known. When I entered the church, at precisely ten o'clock, there sat Stephen Remington, wrapped in his blue cloak, with his back againsl the pulpit door, keeping guard. He looked very formidable, for he *ras ;ni unusually large man. And there sat llev. Z. Costcn, the old-side preacher in charge, on the outside of the altar, with a paper in bis band, ami in bis Pace there was a look indicating firmness of purpose. A few young people were already in po- ,u iii fche gallery to witness the transactions of thai day. When I went forward. Costcn arose and stood firmly againsl the y of the altar, to present my entrance. He then gave me the paper which I had seen in his baud. This paper I received, 212 RECOLLECTIONS OF ITINERANT LIFE. and, without reading it, put it in my pocket, crossed the railing of the altar, and, Remington opening the door for me, I went into the pulpit. This done, Remington resumed his seat as guard at the door, and Costen returned to his, beside the altar. Imme- diately the choir appeared in the gallery, the congregation as- sembled for worship, and the services of the sanctuary were com- menced. Remington then left the door of the pulpit, and took his usual seat in the assembly. It was then about fifteen minutes before the appointed time of beginning, as set forth in the order by the Board of Trustees. Just at the close of the first hymn, which was sung by the choir and the whole congregation in fine style, in came the old-side brethren in full force, with their most sturdy men in front, pressing on quite up to the altar. Seeing this, our men of .might and courage, from all parts of the house, came. crowding up and stood beside them. These strong men of both sides, now standing together, seemed to be measuring each other, with the eye, from head to foot/as if war was about to commence. But, the hymn being ended, I called the whole assembly to prayer, and in that prayer the Lord gave me strength to help in that time of need. Costen, who had got in and come up to the top of the pulpit steps, responded "Amen" to many of my petitions. So far as the crowded condition of the assembly would allow, all were on their knees. Indeed, it seemed to be a praying time, and the usual "amen" was heard in various parts of the house. When prayer was over, Costen came forward and handed me another paper, which, without reading, I put, as in the other instance, into my pocket, still keeping my place close up in the pulpit, with my left hand on the Bible. He then made a formal demand of me to sur- render the pulpit to him. I replied that "the trustees, acting under the charter granted by the Legislature of Pennsylvania, had put me into that pulpit, and I did not intend to surrender it to him or any other man." This was spoken in a calm, firm tone, and was distinctly heard all over the house. Costen then came forward to the front of the pulpit, and announced to the assembly that all his claims in the house, at that hour, had been rejected by the present occupant of the pulpit. He then called WRIT OF EJECTMENT ISSUED. 213 upon all his friends to repair to the old meeting-house, where Rev. Homer J. Clark would preach to them. So they all turned for the door and quietly withdrew, and, as they went, the choir — ■ aye, and all the remaining portion of the congregation with them — sung, in their best style, the following appropriate hymn, by Rev. C. Wesley : " Prisoners of hope, lift up your heads, The day of liberty draws near," etc. The music was fine, the hymn glorious; and against they were done, I felt in good order for preaching. My text was taken from James, chap, i, 25th verse: "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." That morning God gave me help from heaven. Men can feel better, who, with unflinching firmness, contend for their undoubted rights, than others can who obsti- nately refuse to yield the claims of justice to their neighbors. It ia not pleasant to have such contests; but who ever got their rights out of the hands of clerical power without a struggle? Not long after this, a writ of ejectment was brought against the trustees, myself, and Sexton White. While the property tion was in the hands of the law, the parties had compar- rest; and each party. 1 think, strove in real earnest to do religious good in the Pittsburgh community. In September, 1;1. according to the judicial report in the case, the trial came on. ,Judge Rogers recommended an amicable adjustment of the matter between the parties, and our lawyers, Forward and Fet- ii. said tliit was all uc wanted, and had made many efforts t i gel the matter settled in that way. The case was then laid over for nine days, to take its regular turn, and to give the es time for an amicable accommodation. But do adjust- ment with the other party could he had; so the trial came on. Three ■! were pent in taking the testimony. The point our old-side friends aimed to prove, and on which they seemed en- tirely to rely. w;c. that the reformers had formed themselves into a separate body. This was encoded hy our people, in tho 214 RECOLLECTIONS OF ITINERANT LIFE. promptest maimer possible. If it could be proved that we were seceders from the old body, they supposed it would follow, as a matter of course, that we had no right to any portion of the property. But the reformers maintained that money had given them a right, and that the deed by which the property was held was utterly worthless. However, a verdict pro forma, at the instance of Mr. Forward, and by the instruction of the Judge, was rendered by the jury (without leaving the box, or a moment's consultation,) for the plaintiffs. This was done in view of carrying up the case, without any argument in the court below, to be argued as an appealed case before the Supreme Court of the state of Pennsylvania. All parties desired the highest legal authority in the State to decide the matter at issue between the litigants. When the aforesaid verdict was rendered for the plaintiffs, it caused great joy in the tents of Episcopal Methodism ; but the reformers, the appellants, held their peace and felt no fears, being confident of final success. At the October term of the Supreme Court of the state of Pennsylvania, for 1832, before Chief-Justice Gibson and Jus- tices Rogers, Huston, and Ross, this appealed case was argued by Forward and Fetterman for the appellants, and by Wilkins for the other party. These gentlemen were all very able law- yers, and put forth all their strength on that occasion. The "Deed of Settlement" was found wanting; the reformers car- ried their cause most triumphantly. Church property is always local in its origin, and for a local people in some designated place, among Episcopal Methodists; yet, when it comes to be deeded, according to their form of deed, it becomes a general property for the use of all the Methodists, in all the states, and in all the Conferences. It is placed under the legislative con- trol of the General Conference of ministers living in all the states of the Union. It is placed under the appointing control of the Bishops, who may not live in the state in which it is situated. So many general ideas and so much foreign control as were found in that Deed of Settlement would not allow it to pass ; it was condemned by the Supreme Court of the state. There were other principles contained in the deed, involved in DECISION OF SUPREME COURT OF PENNSYLVANIA. 215 this controversy and disastrous to the plaintiffs, which I have not mentioned. When the suit in court terminated in our favor, we told our old-side friends that we had never claimed more than half of that property; that if they would get up a committee of three, we would appoint a committee of the same number, then let the six meet and divide the property. This was done, and the par- ties were satisfied. Nothing but a little ill-blood — of which the old-side always charged us with having too much, and of which we always knew they had a little more than enough — hindered this kind of equitable settlement at the beginning. The re- formers had often aimed to get such a settlement, and only got it now because all other hope had been cut off from our oppo- nents, by the highest legal authority in the state. That "Deed of Settlement," got up by the itinerant clergy, had been a mighty engine of power in their hands — a tremendous hoop, binding the whole connection together, under their authority. By controlling the property, they controlled the people them- selves; as, in most instances, power over a man's substance amounts to a power over his will. To break down this "Deed of Settlement," by a decision of the Supreme Court of the state of Pennsylvania, did, indeed, give great joy to the reformers, not only in Pittsburgh, but in all the land. And we rejoiced as much in giving the other party their full share of the prop- erty, as we did in the legal victory we gained over them. Prom the first Sabbath in June, 1829, until the autumn of 1830, I had no itinerant help in Pittsburgh, llev. A. Shins is Cincinnati. Rev. 0. Springer is the vicinity of Zanes- ville, Rev. W. B. Evans is the regios of Barriaville, and llev. Josiah Poster os the Ohio Circuit. Nose of these brethren Could render me any assistance in Pittsburgh. Having stood eonsected so long with such a large body of ministers, and now to find myself pretty much alone, in the origin of our cause, was rather oppre sive to myfeelisgs. Often did a sense <»|" lone- liness come over iii y ticart, with a most crushing weight; oftes did I seek Bociety asd friendship with those itiserant reformers whom L had left behind me in the old Church; but only a few 216 RECOLLECTIONS OF ITINERANT LIFE. of them dared to look my way, and to preach for me was out of the question for them all. In Pittsburgh I had some local preachers who rendered me occasional assistance in the pulpit : Charles Avery, James Muuden, W. Scholy, and James Small- in,an. Avery was always ready, and did good service whenever called on ; the others, though good men and true, did not often preach. But I had a noble body of official members to help me, and nearly all the members were active and efficient in re- vivals. I generally preached three times every Sabbath — twice in the Smithfield house, and at night in Alleghany, Birming- ham, or Pipetown — constantly meeting a class in my house after morning service. My pastoral labors were very great ; made so by the peculiarities of the circumstances in which the people of my charge were placed. It was supposed by our old-side friends that the female portion of the reformers did not fully understand the questions at issue between the parties, and that, if they did, they might be induced to return to the old Church ; that, by getting back the wives and daughters of the reformers, they might, ultimately, through female influence, reach the men, and bring them back. This was a crafty piece of policy: it was once tried upon the father of the human race, by a very crafty agent, and did succeed, and it might succeed again — who could tell? At any rate, nothing would be lost by a trial, and much might be gained. So it came to pass in those days that an effort was made by the old-side class-leaders, and their more promi- nent female members, to enlighten the sisterhood of the re- formers on the subject of Church government. No doubt this effort received its direction from head-quarters. It was a long- continued eflbrt, and those who made it may have been sincere. They may have thought, amid the excitement of the times — being deceived in this matter — that clerical bondage was prefer- able to ecclesiastical liberty; but, as a general thing, they failed of their object: our ladies, as well as their fathers, husbands, and brothers, had weighed the matter well, had counted the cost, had taken their position among the reformers from prin- ciple, and it was not easy to move them from the ground they occupied. REFORMERS' FIRST CONFERENCE IN CINCINNATI. 217 "Wherever these visitors went among our people, there I went. All their arguments against Christian freedom I strove to an- swer. Some of those arguments were very silly, if not wicked. To ascribe the great good done by Methodism to the structure of their Church government, instead of attributing it to the power of the Gospel, did seem to me to be a perversion of the truth. And to propagate the doctrine that a lay delegation and an itinerant ministry could not live and prosper together, was equal to telling me that an itinerant ministry was destruct- ive of human freedom, and should, for that reason, be imme- ly abolished. I did not send agents, but went myself, into all places where the old-side visitors went among our people, and, generally speaking, I found them firm in "the faith once delivered to the saints." and in the doctrines of mutual rights and Christian freedom. It was the fixed determination of my heart not to be outdone by the other side in pastoral visit a- tions, and to lose none of my members by a neglect of duty, if I could help it. This state of things added greatly to the ordinary labors of a pastor, and made my whole time in Pi burgh a season of uncommon toil. But God gave me success; my people stood firm, and I enjoyed unspeakable happii 2 them. In the month of October, 1829, the reformers held their first Ohio Conference, in the city of Cincinnati. It was held under the Conventional Articles. The greater part of the mini I 11 atl 1 been local preachers in the Methodisl E sopal Church, and most of them had been very roughly hand for their reform principles ami actions in the old Church. Th ■ '11 came t., c nee balanced by lay delegates, duly ele< by th" people. This was the fir I Conference 1 had ever seen, n all my life, where th" ministers and members acted officially together, and the action was as harmonious :>- could have been ■'■-I ; '-'l Prom I m The Conference made a very, tine im- m upon the community. Some few of the preachers were i to cin 'lit - and stations then ; n existence ; others were ippointed to certain localities to make circuits, and we had no >• mary funds to i them. Thii state of things looked] 14 218 RECOLLECTIONS OF ITINERANT LIFE. gloomy — it seemed to require the faith of Abraham ; but the brethren took God and their country for support, and went forth to their work in very fine spirits, and many of them had glorious success. In those days the cross of Christ and mutual rights went together, and they ought to be together still. I was appointed to Pittsburgh, without any assistant. This I re- gretted, as in that region there was an ample opening for more laborers — a large field, more ground than I could cultivate. In the winter of 1829-30, at the call of the friends of reform within the bounds of the Monongahela District, I went with Rev. C. Springer into that region, to organize societies under the Conventional Articles. The seed had been sown while I served that people as Presiding Elder, and we found them ready for action — ripe unto the harvest. A goodly number of socie- ties were formed, and immediately on my return to Pittsburgh, William H. Marshall, an interesting, pious, and talented young brother, was sent to Springer's assistance, and the cause, under their judicious and efficient labors, greatly prospered. In the month of July following, at the call of the brethren in Youngs- town, Ohio, I organized in that place a valuable society of thirty-eight members. These brethren had been reformers from the beginning of the controversy, and were prominent members of the Church. They had done the main part in erecting a very fine house of worship, and had suffered much from the party in power for their principles; but, for peace' sake, they quietly relinquished their just claim to a share in the Church property, and took their stand among the reformers. The next time I visited them, W. Fitch, their leader, went on Sunday morning to a neighboring village, to obtain the consent of the trustees for me to preach in the Methodist Church the follow- ing Wednesday, at eleven o'clock A. M. He found them all in class-meeting. When it was over, he asked the trustees for the use of the house, at the time above named, for me to preach in. With one consent they all agreed that the house should be at my service at the time specified. Up rose brother M , who had got a hint of Fitch's intention, and had ridden fifteen miles that morning, to try, if possible, to prevent the grant of AMUSING OBJECTION TO MORAL CHARACTER. 219 the house, and said "he hoped they would reconsider the mat- ter and not let me into the house, for I had left their Church." The trustees answered, that, "if I had left their Church, I had not forsaken the Lord, and they would like once more to hear me preach." M then expressed great sorrow, and said "if they did let me into that house, he knew it would be a great grief to the hearts of the preachers of the circuit." The trust- ees replied that "my preaching there would not pollute the hou.^e ; that they expected to hear from me nothing contrary to sound doctrine, and that they all wanted me to preach at the appointed time." "Well, but," said M , "Mr. Brown don't sustain a good moral character." Then my friend Fitch said, "If brother M can prove any thing against Mr. Brown's moral character, I will withdraw my request for the use of the house." "Yes," said the trustees, "if brother M can prove any thing against .Mr. Brown's moral character, we will close the doors against him." All parties then united in de- manding of brother M proof of something against my moral character. "Well," said brother M , "I suppose I must now state the facts: Mr. Brown, while on New Lisbon Circuit, did say, in my hearing, that the Methodist Epi&ticle Church had a horistocral government." There followed no little laughter at brother M 's expense. " But," said the trustees, " is that all?" "Yes," answered brother M ; "is not that enough?" "Well, if that is all," said the trustees, "Mr. Brown can have the house." So, at the appointed time, I did preach in that house to a crowded congregation, at the close of which meeting Fitch and the trustees related to me the foregoing amusing interview between the parties in the elas room. How matters change I Tliis brother M , by Church authority, was made to f « - • I ; feeling set liiin to thinking and reading; thinking and reading led to a change of Church rela- tions. A l'«w after Ins unsuccessful effort to exclude me from that village meeting bouse, I found loot her M and hie family, -with a tent, at a camp-meeting near Bucyrus. a very zealous member of the Methodist Protestant Church; at which 220 RECOLLECTIONS OF ITINERANT LIFE. time lie confessed the ignorance and bigotry by which he had been influenced in the case above related. In this early period of the reform movement, I had many pressing calls, from various parts of the country contiguous to Pittsburgh, to visit the brethren, in view of organizing Churches. A Church was organized in Steubenville, and another in Wash- ington, about that time. Shortly after this, the brethren in Beaver and Wellsville took their position in the reform ranks. Connellsville Church came into being at a little later date. How to supply the Churches with preachers was a matter of great concern to me. Either a dread of persecution, a fear that they would not be supported, or something else, prevented the itin- erant preachers of the Pittsburgh Conference of the Methodist Episcopal Church, who, up to that time, had been known as reformers, from identifying themselves with our work. If Bas- com and Waterman, and several others, who had been promi- nent as reformers, had been faithful to their avowed principles, and had rendered us help in the new organization, the impres- sion on the community would have been greater, and, in my estimation at least, their standing would have been higher. When men, from any cause, abandon their avowed principles, in favor of which, for years, they have written, and preached, and prayed, and throw all their influence against those principles, and against those who risk their all to sustain them, mankind will please to pardon me if I can not find it in my heart to make psalms, or hymns, or spiritual songs, in honor of their baekslidings, or take upon myself to sing their praises. In October, 1830, the Ohio Conference held its second session, in Cincinnati. It was a good Conference. God had greatly opened our way, and the young Church had been favored, in the midst of all sorts of trials, with a thrifty growth through- out the West. I was reappointed to Pittsburgh, with Rev. Z. Bagan for my assistant. In a short time his brother, Bev. Joab W. Bagan, of the Ohio Conference of the Methodist Episcopal Church, came to pay him a visit. He ultimately identified himself with our young Church. So, the two brothers, both of whom were vigorous and intelligent but persecuted young men, PROSPERITY OP THE CHURCH IX PITTSBURGH. 221 of much promise, became my fellow-laborers in Pittsburgh and vicinity. They were both companionable, social-hearted breth- ren, and were capital preachers. With their help, the work was considerably extended that year. Meanwhile, other minis- terial brethren came to us, some of whom had been local preachers in the old Church, and others grew up from our own ranks. So great was the necessity for laborers in the opening vineyard, and so imperfect was our knowledge of the workmen whom we felt obliged to employ to meet the pressing wants of our people, that we often found, to our sorrow, we had men in the itinerancy who ought never to have been among us. They did more harm than good, and soon passed away from us to hunt a morsel of bread in some other denomination. Our best laborers have generally been of home growth ; but we had to use such as we could get, until better could be obtained from ourselves. The sons of the Church are the men for the work. From June, 1829, until October, 1831, the Church of which I had charge in Pittsburgh was in a prosperous condition. No opposition' of any description with which we met, proved sufficient to arrest the regular progress of the work of the Lord. Two camp-meetings held by the reformers — one in the summer of 1830, the other in 1831 — were a great blessing to our peo- ple, and added considerably to our numerical strength. As the old-side brethren occupied the Smithfield house every Sunday night, we were much al a loss for a place in which to hold service on Sabbath evenings. Sometimes we went to the court- house, at other times to a German church near at hand; but, finally, it was agreed thai the Btate of the work could be best promoted by a prayer meeting at my house, which was large, and ne.n- the dun-ch on Smithfield Street. The folding-doors of the rooms on the firs! floor were thrown open to accommo- date the worshipers; but that was do< enough for the people who came: the large room, eighteen feel by twenty-four, in the third Btory, was occupied at the Bame time with the rooms below; then the large hall, then the stairway, from the meeting below to the meeting above — all were crowded; and often, on pleasant evenings, Dearly as many people would be left out in 222 RECOLLECTIONS OF ITINERANT LIFE. the street, in front of the door, as could get into the house. The laborers were then divided ; part remained below, and part went to the third story. It was a glorious revival time. Many sons and daughters were born to glory there, and the Church was greatly built up. Perhaps we lost nothing by not occupy- ing the new meeting-house on Sunday evenings. Preaching twice every Sabbath-day, and these glorious prayer-meetings every Sabbath-night, brought the Church along in a growing, prosperous condition during about the last half of my term of service in Pittsburgh. To the original stock of reformers, who entered into the organization June 24, 1829, were added, ac- cording to my record, two hundred and ninety-one members. These were seals to my ministry, given me by the Lord Jesus in very troublous times. In my house, every Sunday, there were two class-meetings, and the above-named prayer-meetings at night. On Monday night, the leaders' meeting was there ; on Tuesday, my own class met there ; on Thursday night, the choir met there ; on Friday, brother Avery's class met there ; and on Saturday night, the Young Men's Association for mutual improvement was there — making eight in all, every week. Several of these meetings were held in the third story. It may well be sup- posed that so many meetings gave a great deal of labor and trouble to the female portion of my family ; but Mrs. Brown and her sister, Miss Jackson, were one in spirit with me, and we all went for the cause, cost what it might. He who prefers his ease to success in a righteous undertaking, will never ac- complish much for the Church or the State. It ought to be mentioned in this little sketch, that, in No- vember, 1830, Rev. C. Avery and I attended the convention in Baltimore, as delegates from Pittsburgh, to aid in the formation of the Constitution and Discipline of the Methodist Protestant Church. That was a grave assembly — a venerable body. There were many gray heads in that convention — men of reliable char- acter, talents, experience, and wisdom; and in the work which they accomplished, a monument was erected to their memory, which will stand as long as ecclesiastical liberty has a name and CONVENTION IN BALTIMORE. 223 a place in the world. But, after all — to mark the imperfection of human wisdom — a great wrong was done to the colored race. <>u the tears of the Baltimoreans — whose local preachers had lost their standing by the votes of colored men — came floating into the Constitution the word "white." "White" will do well enough in the right place; but just there it never did any thing but mischief, as it cut off all the colored people from voting power in our community. Nor could we gain Southern co- operation in conventional action, until their slaveholding laws were as strongly guarded by our Church constitution against the action of all our ecclesiastical bodies as the "morality of the Holy Scriptures." It may be admitted, too, that the con- stitutional rule adopted by the convention, regulating the sta- tioning authority of the Annual Conferences, was entirely too stringent for the well-being and diversified wants of the Meth- odist Protestant Church. The constitution, as it now stands amended by the convention of 1862, is entirely free from the foregoing ill-working and embarrassing features, and, it is be- lieved, will be found acceptable to the Churches in the free state:-, and all other places where Christian liberty has found a home. As to the parties in controversy in Pittsburgh, I did believe that the great body of the members in the old estab- li-hment were religiously in earnest to save their own souls and the souls of others; and that they really thought they did God service in yielding "passive obedience and non-resistance" to the will of the itinerant clergy, and in holding on to all the Church property. Their ministers, too, Rev. Z. Costen and Rev. II -I. Clark, who succeeded Mr. Lambdin, I believed to be faithful Christian laborers, who did all they could for their cau^e. Nol having studied the question of lay delegation, and having hern taught, by the General Conference of 1828, that the itineranl ministry held all ecclesiastical power in the Meth- odist Episcopal Church by divine right, 1 could not blame them for their opposition to me and t<> the cause I advocated, as, in a judgment of charity. I supposed they knew QO better. Invin- cible prejudice, in those days, hindered thousands from .-"•.•king information' indeed, it was deemed, in high place-, an expella- 224 RECOLLECTIONS OP ITINERANT LIFE. ble offense to read the Mutual Rights or to belong to a Union Society. When Costen and Clark had closed their term of service in Pittsburgh, Rev. R. Hopkins came on. He was an old fellow- laborer of good standing, yet he cited to trial and expelled a considerable number of our male members. This was done more than one year after we had become a separate religious community! What did Hopkins mean by this transaction? Did he intend to vex and worry the reformers? Perhaps not. May be he thought that to expel the brethren would operate against their claim to any portion of the Church property. If frhis was his design, the expulsions amounted to nothing; he failed in his purpose. The reformers held fast their claim to a due share of the Church property under the charter, and sus- tained their cause in the Supreme Court of the state of Penn- sylvania. As to the reformers, they were a pious body of Christians, full of zeal for the cause of Christ and ecclesiastical liberty, well informed on the subject of Church government, and, in their judgment, the Church had as much right to a free repre- sentative government as the State. In them dwelt the revival spirit all the time. Never did I know a people more punctual in attending all the means of grace. I wish from my heart that the children were, in all respects, equal to their fathers. A more devoted Christian community I never labored among in all my life. These pious persons did not deem it necessary to the salvation of their souls, that they should live under a Church government where the voice of a layman could never be heard; or that they should surrender rights which their money had given them in the Church property, and quietly walk away with empty pockets ; so they determined to try, in the highest court of the state, the validity of the " Deed of Settlement," which they regarded as a great hoop to hold the membership together, under the rule of the itinerant clergy. To break this "deed" would, in their opinion, lower the arbi- trary tone of Episcopal Methodism, and open the way of thou- CONTEMPTUOUS TREATMENT FROM OLD FRIENDS. 225 sands to Christian freedom ; and in this thing they were not mistaken. When I went to Pittsburgh to preach for the reformers, it was my determination to meet all my friends who yet remained in the old Church in the spirit of Christian kindness and lib- erality. Thomas Cooper, who had once presided at a meeting of reformers in Pittsburgh, but now had taken rank on the old side, was a highly valued friend. His house had long been my lmuie, when in that city. He was from England, and possessed the usual characteristics of his countrymen; but grace had, in my opinion, done much for him, and he stood very high in the Church. I had been informed that brother Cooper did not think any the better of me for joining the reformers, and that I had nothing to hope from his friendship in future. I could hardly believe this, yet I did not know how far sectarian ran- cor might have the control of him, as he was brother-in-law to Mr. Lambdin, the preacher in charge, whose Jesuitical double- dealing with the reformers had driven them into a separate organization. One day I met brother Cooper on Wood Street, and, turning his hack, he went by me edgeways, refusing to Bpeak or give me his hand. "Once," said I to myself. In a Bhort time, in the same part of the city, a crowd of people were about to throw ua together, but he leaped over the curb- stone to avoid me. "Twice," said I. Not long after this, as ] went up Wood Street, and he came down Fourth, we met on corner. When his eye glanced upon me, he went like a dirt aero g the street, without the slightest friendly recogni- tion. "Three times," said I. "When [ have given an old friend three opportunities for Christian or even civil greetings, and he has treated me with rude contempt every time, then I shall tak- Q0 further notice of him until he returns to his senses; yel I can ool afford to cherish wrath or harbor ill-will against any man. especially an old friend." The old-side preachers boarded with brother Cooper, and the two Ragana with me; so brother C. and myself oftei >1 in rkel to purchase the necessary supplies for our respective 226 RECOLLECTIONS OF ITINERANT LIFE. tables. I determined that my preachers should live on as good things as his. When he bought butter from a country-woman, I would go and stand by his side, talk to the woman, and buy butter out of the same basket, without offering to speak to him. When he went to another place to buy eggs, I would be at his elbow, buying eggs out of the same basket, talking to the woman, but saying nothing to him. When he went to the butcher's stall to buy meat, I would immediately be at his side, to take the next cut, talking to the butcher as pleasantly as I could, but uttering no word to Cooper. This course I continued for several months, until brother C. was, I suppose, of the opinion that I meant to tease him into some kind of an utterance. Often he would give me a quizzical look, as if about to speak or laugh, I could hardly tell which. But it was my determination that he, having treated me with contempt three times, as before stated, should now be the first to speak. One day, on entering Hazleton's store, there sat brother Cooper, far back by the stove. As soon as he saw me he left his seat, came right forward, held out his hand, which I took with much cor- diality, and the kindness of his greeting was equal to that of former years. We then had much pleasant conversation, and our former friendship was renewed. Several other old friends in Pittsburgh, who, like Cooper, had treated me contemptu- ously for my reform principles and actions, and against whom I had put my three-times rule in force, ultimately broke silence, when they found that their frowns were of no avail, and we re- newed our former friendship. The fact is, in those days I had a little too much spirit to admit of my crawling in the dust to gain the friendship of any man who ignored the ecclesiastical liberties of a Christian people. To show still further the spirit of the times, and how good men, through party zeal, can be influenced by sectarian rancor, I will introduce another case. At three different times, while living in Pittsburgh, I visited Uniontown, Pennsylvania. Each time I made an effort to speak to my old friend Rev. Thornton Fleming; but he treated my approaches with contempt; so I brought my three-times rule to bear upon him. Near Zanes- CONTEMPTUOUS TREATMENT PROM OLD FRIENDS. 227 ville, as I was going to Conference, in 1831, Mr. Avery and T. Greenougli being with me in the carriage, we met brother Fleming and lady, on the pike. He drew up as if he meant to speak, but I drove on. Mr. Avery asked me why I did so. •• Three times in his own town," said I, "did brother Fleming contemptuously refuse to speak to me, and now he can't be per- mitted to do it on the pike in Ohio. If we ever speak again, the approach must be on his part, and it must be in his own town." The brethren said I was " plucky," but about right— there was no other way to bring such men to their senses. The next time I visited Uniontown, brother Fleming came to me at my lodgings, and we had a very pleasant interview. Our Christian friend- ship was renewed, and I trust it will be eternal in the heavens. 228 RECOLLECTIONS OF ITINERANT LIFE. CHAPTER XII. Church Failures in Wheeling— My Fikst Teak in the Presidency— Re-elected President— The Reform Methodists— Discussion on Church Government— A For- getful Preacher— Lectures on Church Government— Elected President the Third Time— First General Conference— Presidential Tour through the West. In the month of October, 1831, the Ohio Conference was held in Zanesville, and I was elected President. This was, in my judgment, a hard appointment, as all the territory west of the Alleghany Mountains was then included in the bounds of oue Conference, and if I met the requirements of the law and the expectations of the people, I would have to be much from home. We were now operating under a regular Church con- stitution, which was well received by the people and the public generally. The reports from the work were cheering. Our cause had greatly advanced during the preceding year. All we seemed to need, to insure success, by the blessing of God, was the right kind of men in the ministry. But, alas for us! in many instances, the men whom necessity compelled us to employ were not suited to the work of the Christian ministry. Some lacked talent; others, piety; others, prudence; others, all these things together; and our young Church suffered greatly in such hands. On my way to Conference, brother Greenough, the delegate, and myself spent a night in Wheeling, at Teeters's tavern. My old friends in that city were not well pleased that I did not stop with them, as formerly. On my return, I went again to the same public house, not, as yet, knowing that it would be agreeable to my old friends to have me stay with them, as I was now identified with the reformers. In the morning, before I started for Pittsburgh, John List, Daniel Zane, and Joseph MY FIRST YEAR IN THE PRESIDENCY. 229 Woods, all prominent members of the Methodist . Episcopal Church, called on me, and remonstrated against my stopping at a public house when I came to Wheeling, and expressed a wi-h that I should always, when I visited their city, take lodgings among my old friends, as in former years. I said to them that, having changed my Church relations, I felt a diffi- dence in seeking entertainment among the members of the old Church, lest the preachers should handle the matter to my dis- advantage. They then claimed for themselves, and about three- fourths of the members of the Methodist Episcopal Church in "Wheeling, that they were as much in favor of reform as I was, and that I need have no hesitancy about seeking quarters among my former friends, whenever I visited Wheeling. Their object in calling upon me that morning was then more fully made known. They wished me, at that time, to leave an ap- pointment, and preach for them at my earliest convenience. As Rev. E. S. Woodward was stationed among our people in Steubenville, they wished me to secure his assistance, and hold the meeting at least one week, in the Methodist meeting-house, which they pledged themselves to obtain for that purpose. I named the Sabbath when I would, if spared, be with them. Then they suggested the following plan: 1. I was to go by Steubenville and secure Woodward's services, and tell no man, besides him, of the contemplated meeting. 2. Let Woodward come down on the morning boat, on Wednesday, and go, for entertainment, to the house of llcv. A. Hawkins, who would give them notice of his arrival. 3. They would immediately sec the trustees, get the use of the house, send out the ap- pointment, and let the meeting be continued night after night, until I could get there on Saturday. 4. On Sunday, have sa- en 'nt and love-feast, and continue until Wednesday. 5. Nothing was to be Baid by Woodward or myself about reform, or an organization, as they wanted to manage all thai matter themselves, in their own way, as it was done in Pittsburgh and Steubenville. The foregoing arrangement being made, I went on to Steu- benville and saw Woodward, who agreed to attend the meeting 230 RECOLLECTIONS OF ITINERANT LIFE. and help to carry out the plan suggested by the brethren in Wheeling. Accordingly, when the time came, he went down on the morning boat ; but he utterly ignored all the rest of the plan. Instead of going to the house of brother Hawkins for entertainment, he went to the Virginia Hotel. Instead of seek- ing, through the trustees, to get the Methodist meeting-house, he got a boy to ring the old court-house bell, and determined to hold meeting in that house — a miserable, filthy place, where there was but little chance for a respectable congregation. About thirty persons assembled, and among them a few mem- bers of the old Church, of questionable standing, and some who had been subjected to disciplinary treatment for improper conduct. To these people Woodward preached on Wednesday night, and had rather a discouraging time. What better could he expect, since he had violated the plan and determined to take his own course? The next night he preached again in the same place, to about the same congregation. At the close of service in that old court-house, he beat up for volunteers to form a Methodist Protestant Church, and got seven or eight names on a piece of paper — all of inferior standing in the com- munity. So, on Friday, being convinced that he had made a failure, he published my appointment for Sunday, in that same old court-house, and returned home, very much mortified at his defeat. On Friday evening, I reached Steubenville, on my way to Wheeling, and, on learning from Woodward what he had done, I felt disappointed and discouraged by the indiscretion and bad faith of the man. In an injudicious effort to effect, in his own way, an organization before my arrival, and without regard to the wishes of the brethren who were expected to go into the organization, I supposed that offense had been given, and that nothing now could be done. However, as an appointment had been published for me, in the Wheeling papers, I resolved to go on, and, if possible, rally my friends. My appointment in the court-house was filled on Sunday morning. None of the reliable reformers were there; all were offended, as their plans and wishes had been disregarded. They said if that was the CHURCH FAILURES IN WHEELING. 231 way the new-side preachers treated the people, the old-side preachers could do no worse, and they would remain where they were. On Sunday evening we occupied the old Masonic Hall. The congregation was larger, but our offended brethren stood aloof from us. The meeting was continued until Wednes- day night, with growing hopes of success. At the close of the meeting, I denied that Woodward had effected any Church or- ganization in Wheeling at all, as the constitution had neither been read nor adopted, nor had any Church officers been elected. I then promised them another meeting in one month, at which time, if spared, an organization would be effected. At the appointed time, I was at my post in Wheeling, in that same hall. The meeting continued about one week, in a true re- vival style. During the time we had a sacrament and a love- feast. At the close, an explanatory lecture on Church govern- ment was given, the constitution of the Methodist Protestant Church was read, and a regular Church organization was ef- fected. Forty-seven members entered into that organization — twenty of them were from the Methodist Episcopal Church, and twenty-seven were young converts — the immediate fruits of that meeting. Thus, through the indiscretion of Woodward, who was a good preacher but a bad manager, we lost the great body of the reformers in the old Church — perhaps the meeting-house, too — and had to begin with forty-seven members, and worship i:i the Masonic Hall. I have been utterly unable to account for it, tli.it some men have sense enough to be capital preach- ers, while entirely destitute of all the requisite qualilications for good management in Church affairs. Such was the case with Woodward. I might as well, right here, continue the history of Wheel- ing's failures. In that city, notwithstanding the above-men- tioned sad occurrence, we had a very pleasant, growing Meth- odist Prntc-t.int Church. In the autumn of 1 SiJ^J. I situated my family among that kind-hearted people. It was mure in the center of my work, and I did hope to render them some assist- ance during the year, when al home with my family. On the first day of January, 1 S.'Jo, at the request of the Church, I 232 RECOLLECTIONS OF ITINERANT LIFE. went to Noah Zane, Esq., the wealthy proprietor of a great many town lots, to secure, as a donation, a suitable piece of ground upon which to build a meeting-house. I found him in a new bookstore, which was just being opened out. He was in a very pleasant, conversational mood, and taking me, by the arm, around the counter, he told me to select a book, for he wanted to make me a New-Year's present. I selected a book; he applauded my choice, and told me to look again. He kept me looking, while he continued to applaud my selections, until the worth of the whole lot amounted to nearly one hundred dollars, for which he then and there gave the salesman a check on the bank, and told him, when other books came on, to let me have any thing I wanted, and charge it to him. Said I, "Mr. Zane, you are very good, and I am very thankful for this valuable New- Year's gift; but this is not the thing I am after this morning. I am sent by the Methodist Protestant Church of your city, to ask you to do for them as you have done for all the other Churches in Wheeling; i. e., to give them a lot on which to build a meeting-house." "No, Brown," said he, "I can't do that; my word is out; I shall not give any more lots to the Churches. What are Daniel Zane, John List, and the other reformers about — who some time ago were all in favor of your cause — that they can't help you?" I had to evade re- porting to him the Woodward bungle, by which we had lost all those men. After a little reflection, he said: "I must do some- thing for your Church. I approve of your principles, and hope you will succeed. Go back and tell your people to appoint a committee to examine my lots and make a selection. When this is done, I will go and place a fair valuation on the lot; then let them get up a subscription paper and bring it to me, and I will head it with the price of the lot." This was gen- erous, and was like the liberality of the man ; it placed us on a par with other Churches, and my report of the case was a matter of great joy to our young Church in Wheeling. But delays in the performance of immediate duty are always dangerous. When the spring opened, I went forth to the labors of the Ohio District, expecting to meet my family in DEATH OF NOAH ZANE. 283 Cincinnati on the first of June. But I received a letter from Dr. D. B. Dorsey, of Wheeling, containing the sad intelligence that my mother-in-law then lay dead in my house ; that my wife and her sister, Miss Jackson, were both prostrated by sick- ness; and on that day twenty- one deaths had occurred from cholera. So, leaving my horse in the care of a friend, I went to the river, and was immediately off, on the steamer Boston, for home. The gentlemanly captain, to whom I stated my case, promised to put me in Wheeling with the least possible delay. We averaged about nine miles per hour, against a very heavy river all the way. When we landed, about midnight, at the Wheeling wharf, in a very heavy rain, Captain Brickels charged me nothing for the trip, and said, " God bless you, my friend. I hope you will find your family better." After thank- ing him for his kindness and good wishes, I made my way home. We lived in Mills's Row of nine houses; ours was next to the corner. When I knocked at my own door I got no answer; all was silent and dark. I knocked again and again; still all was silent, and I feared that all were in their graves. At last Mrs. Mills, in the corner house, raised an upper window, and Baid, "Is that Mr. Brown come home?" My emotion at the time was too great for utterance. I could make no reply, being fearful that I should hear, in her next words, that all were dead. But this kind lady immediately relieved me — guessing who I was — by informing me that niy family had been removed to brother Woods's, at the other end of the row, and were recov- ering. To me this good news brought great relief. It was life from the 'lead, to see my family once more. On the day before I reached home, Noah Zane, who had died of the cholera, was buried; and, to my vn.it mortification and disappointment, our membership had not secured the lot on which to build a meeting boii-o. Was this attributable to negligence on the part of Rev. Z. Ragan, the preacher, or the members, or both? At any rate, our friends in Wheeling did not appear to know the day of their visitation. A people in their condition should have jumped at Buch a chance, and, on the terms suggested by Zaue himself, secured that lot. 15 234 RECOLLECTIONS OF ITINERANT LIFE. Several years after this, our brethren in Wheeling lost an- other opportunity to obtain a lot for a meeting-house, in a man- ner somewhat similar to that above related. E. W. Stephens, J. L. Sands, and J. Armstrong, with their families, had removed from Pittsburgh to Wheeling. This gave strength and encour- agement to the Church in that place. A lease of three years on the new Masonic Hall, in which they worshiped, was soon to expire. What next was to be done for a place of worship, was a matter of very grave consideration. At the close of a meet- ing in that city, while I was President of the Pittsburgh Dis- trict, brother E. W. Stephens invited me to accompany him to look at three lots, and see which of them I would choose as most suitable to build a meeting-house on. The three lots were, in my judgment, equally good, and equally central. "Now," said Stephens, "if you will go to our preacher and get him to call a meeting of the Church, and appoint a committee to select one of these lots, I will buy it, pay for it, and give it to the brethren. Besides, I will do my full share in erecting the building. He further urged that this matter should receive immediate attention, as lots, building materials, and mechanical labor were then cheap, and we should have a house against the time when the lease of the Masonic Hall would run out. When I went to the preacher, Rev. N. Watson, and laid the whole matter before him, and urged, by every argument I could com- mand, an immediate action in this case on his part, he utterly refused to have any thing to do with the matter. " Selecting of lots and building of churches belonged to the membership, and not to him ; let the members attend to their own business, and he would attend to his." I was astonished at such a reply from brother Watson, who was an excellent preacher and stood high in the community, but labored under a mistake as to the duties of a pastor. He was so much opposed to the firm hold taken by the itinerants of the Methodist Episcopal Church upon the temporalities of the people, that he would not even call a Church meeting among our people, in view of securing a lot on which to build a meeting-house. When the people of his charge saw this, they should have acted themselves, without TRIP TO WESTERN VIRGINIA. 235 their minister, but they never did. So, to this day, Methodist Protestantism has no home in Wheeling. At one time, in the history of this Church, Kev. F. A. Davis, who was a man of some talent, abandoned his charge, to avoid his duty in the ex- ercise of discipline in a difficult case, and they remained in a disorganized state for several years. This same Davis succeeded Watson, and by bad management broke down the Church again, and left them to shift for themselves ; since which time we have had no Methodist Protestant organization in Wheeling. Davis went South, and, it is said, is now a chaplain in the rebel army. I have deemed it right to state the foregoing facts, that the future historian may be able to tell why we never succeeded in Wheeling. After this brief history of Wheeling's disasters, it will be proper to return to the rest of the district. My first trip from home was to Western Virginia; to the region where I had la- bored as Presiding Elder in the Methodist Episcopal Church; where I had sown the seeds of reform by a free circulation of the Mutual Rights among the people, without their" knowing who sent them that periodical; where brother C. Springer and I, the preceding winter, had found them ripe for organization. It was, indeed, a great gratification to see my old friends in that Bection of country, and to find so many sturdy advocates of ecclesiastical liberty among them. The work, in the hands of Springer and Marshall, had greatly extended the preceding year ; the parent circuit had been divided, other laborers had been employed, and the spirit of revivals was to be found in all p.irt- visited by our preachers. The cross of Christ and Chris- tian freedom Btood firmly associated together in the heads and hearts and lives of our ministers, and Cud gave them abundant success in their labors. <>n the Monongahela Circuit, wo had John Wilson and Israel Tlrrap; on Backer's Creek Circuit, Daniel Gibbons; on Western Virginia Mission, John Mitchell. Thrap and Gibbons were both young men, not yet trained to war; bul Wilson and Mitchell were men of age, talent, and i periencej every way prepared to plant and defend our cause, and they did e,.od , • • r v i > ■ ■ . .Methodist Protestantism, from that 236 RECOLLECTIONS OF ITINERANT LIFE. time to the present, has had a firm hold on the community in Western Virginia. I next directed my course to Western Pennsylvania, and at Uniontown, in the Presbyterian Church, we held a very profit- able meeting, and a number of sinners were brought to the Saviour. Nine months before that time, Union Circuit had no existence. The number of members was now three hundred and fifty. The preachers, M. Scott and W. H. Marshall, were greatly favored of the Lord among that people. Passing through Connellsville, Mount Pleasant, and Blairsville, preach- ing as I went, I came to Clearfield Circuit, and met my ap- pointment at the residence of brother David Mitchell, among the high pines of the Susquehanna. That year Clearfield Cir- cuit had no preacher, but was blessed with a living member- ship. In a large upper room, in brother Mitchell's house, we had a crowded audience on Saturday, in the daytime and at night, and a still larger one on Sunday. But word came from the river that high water was sweeping off their lumber. These men deemed it a duty, even on the Sabbath-day, to save their lumber — the labor of a whole summer, and their only means of living. So, this temporal interest caused many to vacate their places at the meeting; then we had about room enough. It was a glorious meeting. There were a goodly number of con- versions and additions to the Church. There was a wild, rude grandeur in their singing, suited to the splendors of nature around them. Even the little boys prayed, when called on, among the mourners; and with a great deal of gravity, when the small folks came to the table, asked God's blessing on their meals. Among those lofty Susquehanna pines — some of them nearly two hundred feet high — I found a Christian people, members of our Church, who, by their religious energy, greatly captivated my heart. In that section of the country, I was told of one venerable brother who, in order that nothing might escape him, usually prayed for "all the world and elsewhere." Some were desirous to know where this "elsewhere" could be; finally, we fixed upon Clearfield Circuit, and to this day, by many of our brethren, it is called by that name. LABORS ALONG THE OHIO RIVER. 237 On returning to Pittsburgh, I obtained board for my family, during the winter, with brother William Stevenson, where they were well cared for. The winter months were spent iu visiting the work in Western Pennsylvania and the north-eastern part of Ohio. In all places where I went, I founchan open door for Christian freedom, and there were, as in the days of Paul, "many adversaries." To stand up stoutly for civil liberty, and then put forth all their sti-ength iu support of ecclesiastical bondage, did involve a great contradiction on the part of our eld-side brethren. The more I found of this kind of opposi- tion, the more lectures did I deliver on the subject of Church government, to expose the absurdity of such opposition, and to convince the people that liberty was as good in the Church as it was in the State. About the first of March, having found, by experience, that brother Stevenson's house was not large enough for two fami- lies, I took my family to a boarding-house, kept by Samson Averal, a member of our Church, and thought they would be comfortable; but it turned out otherwise. In a short time, to get the worth of their money, and secure the comforts they needed, a house was rented, and they went to themselves. From and after that date, my wife never had the least idea of board- ing, in preference to being mistress of her own house. Then e my five-months' tour in the West. A - much of my work on the district lay along the Ohio River, I went by boal as far down as Louisville, Kentucky. Wherever T bad work, I would stop at the Dearest point, get a horse or other conveyance, and go out ; when my work was done, return to the river, and go on by boat to the next field of labor. Thus all thai portion of the district bordering on the river in Virginia, Ohio, Kentucky, and [ndiana was attended to. In all places, at the call of the people, I gave explanatory lectures on the subject of Church government. This I did because it was ;i maxim with me that the Methodist Protestant Church only existed to be despised, unless very good reasons could be shown for her existence. Every where I found the public mind favorable to our principles, except in the old Church. 238 RECOLLECTIONS OF ITINERANT LIFE. Even among them we had many friends ; but the Church-prop- erty question and a lack of competent ministers greatly re- tarded our progress. If the ministers in the Methodist Epis- copal Church favorable to reform had all come with us in the beginning, and if the people could have brought their Church property with them, our young brotherhood would have taken a higher position than it did. But, after all, as an experiment had to be made, to see whether an itinerant ministry and a lay delegation could operate favorably together, it was, no doubt, of Providence, that we opened out at first on a small scale. Our principles, now tested, may be of service to others. The old Church may profit by our example, if she will. While in Indiana, I spent a few days in New Albany, with my brother, Edward Brown, whom I had not seen for eleven years. All his children were married, and resided in the same city. He and his wife and children were all members of the Methodist Episcopal Church, but were all liberal in their feel- ings toward the Methodist Protestant Church, to which a very considerable proportion of my relations belong! It is gratify- ing to me that so many of my kindred have taken the side of ecclesiastical freedom, and that most of my race sustain Church relations somewhere. Very few of the extensive family connec- tion to which I belong were Roman Catholics or Calviuists: free government and free grace suited them best. On my return up the river, about the middle of* May, I bought a horse, saddle, and bridle in Cincinnati, as my work now lay in the interior of the state of Ohio, and I had out- standing appointments until the last week in July. God had given me a fine constitution, yet the labors cut out for me by the preachers was rather beyond my strength. Each superin- tendent would meet me with an appointment on the frontier of his circuit, and preach me on from place to place, until I came to some central point, where the principal meeting was held. When that was over, and the usual lecture on Church govern- ment delivered, I went out of the circuit as I came in, preach- ing all the way. This was the course adopted on most of the circuits, and it proved a great trial on my physical energies. RE-ELECTED PRESIDENT OF OHIO CONFERENCE. 239 Having finished my "Western tour, I reached home, in Pitts- burgh, in safety, much worn down with mj toils, and found my family in comfortable health. After an absence of so many months, all the time among strangers, I felt it pleasant to be once more at home with my family and friends. After a little time for rest and refreshment, I went with brothers Shiun and Avery to a camp-meeting, near Connellsville, Pennsylvania. It was a meeting of great religious interest; many sinners were converted to God, and about one hundred were added to the Cburch. that I could, before I die, enjoy such another camp-meeting! Both preachers and people were baptized with the Holy Ghost sent down from heaven, and the glory of God filled all the woods. Not only on the camp-ground, but all through tbat splendid forest, the voice of prayer went up to the Father of Mercies, and sinners were found seeking salvation. Immediately after the above meeting. I attended, in company with a few friends, an exceedingly valuable camp-meeting on the Youngstown Circuit, and another on the Mount Pleasant Circuit, of no less value to the Church. So ended my first year in the presidency, and preparations were then made for the approach- ing Conference. On the 18th day of September. 1832. the Ohio Conference met in Pittsburgh. We had fifty-one itinerant preachers, and seven thousand, seven hundred and fourteen members. The increase during the preceding year was two thousand, one hundred and sixty-three. I was again elected President. This, to me, was a great trial, for I now knew, by one year's experience, the priva- tions and toils of presidential life. Yet, as it was the will of the Conference, I submitted to the lot assigned me. To me it was a matter of joy thai the people, through their delegates, as well as the preachers, had a voice in my election, and I fell it a pleasure, notwithstanding the trials, to serve in freedom's holy cause. The Conference made a very favorable impression on the citizens of Pittsburgh, and our own preachers, on receiving their appointments, went forth full of hope to the labors of an- Otl er year. My family were left to move to Wheeling, without my assist- 240 RECOLLECTIONS OF ITINERANT LIFE. ance, while I went, under instructions from the Conference, with brother Sylvester Dunham as traveling companion, to the neigh- borhood of Cleveland, to attend a Conference of the Reform Methodists. These brethren had, in writing, expressed a wish to be received into the fellowship of the Methodist Protestant Church, and I was commissioned to attend their Conference — which met a few days after the adjournment of ours — and if, in my judgment, their views of Scripture doctrine, morality, and ecclesiastical economy were in accordance with our own, to re- ceive them into our branch of the Christian Church. The case of these Reform Methodist brethren was carefully examined into for about three days, during which time I conversed freely with all their leading men, preached among them, and, by request, delivered them a lecture on Church government, explaining our principles as fully as possible, in view of giving them a perfect understanding of what might be gained or lost if they came into our fellowship. Finally, a resolution was passed by their Con- ference, declaring themselves ready to adopt our constitution and discipline. By this time, public attention was waked up to what was about to transpire, the crowd was great, and, for the accom- modation of the people, the trustees of the Methodist Episcopal Church offered us the use of their house, very much -to the grief of the preacher in charge, who happened to be absent when the deed was done. Early in the evening, the house was crowded. The members of the Conference were all up near the altar, in a body, so as to act together. My first work was to preach them a sermon on the constituent principles and advant- ages of a Christian fellowship. This being done, the constitu- tion and some of the more important portions of the discipline were read and adopted by the Conference, with great unanimity. It was then agreed that the appointments made by that body should stand for one year ; that the action then taken should be laid before their societies for ratification, and that all their itinerant preachers, with their delegates, should attend our next Annual Conference ; and so ended the chapter in relation to these brethren. In this transaction we gained several useful DISCUSSION OX CHURCH GOVERNMENT. 241 itinerant preachers and about three hundred members. There were about twenty-two members of Conference, ministers and lay delegates. Nearly all of them have since passed away to another world. During the foregoing exercises, Eev. Mr. Janes, the preacher in charge, who had been sitting back in the congregation, came into the pulpit. He asked if we were through with our busi- ness. I replied that we were. He told us he had something to say. He then called in question the truth of the statements contained in the preface of our discipline, pronounced the fun- damental principles of our Church government false; said we slandered both the living and the dead, and gave us a most bit- ter overhauling. Brother Dunham, being a very sagacious law- yer, took up all his points, and replied at considerable length, in a very respectful and courteous manner. This did not sat- isfy the gentleman. He returned to the charge with increased bitterness, called Dunham a "monkey," and sometimes referred to him (he being a little bald) as the "man that had no hair on his head." It was then growing late, but I asked to be heard by the assembly a little while. All shouted for me to "go on." So I told the people I should sustain all I had to say by books published at the gentleman's own book-room, No. 14 Crosby Street. New York, which books I had with me, and was, therefore, ready for all Buch eases as we had now on hand. Then, with all my might, for about forty minutes, I carried the war into the camp of the enemy, bringing up before that audi- ence all the objectionable features in the ecclesiastical economy of the Methodist Episcopal Church, as contained in their dis- cipline, proving them to be Winn- in the light of the New Testament, in the light of Mosheim's Church History, and in tli" light of the American Bill of* Rights, under which the bat- of the Revolution were fought and won. When T sat down, Mr. Janes arose to speak again; but the people started from their seat and left the house, complaining, as they went. th.it hi had mistreated the strangers, who had given him no cause cf offense. Whether men :i re Christians or not, they 242 RECOLLECTIONS OF ITINERANT LIFE. generally know how Christians ought to behave. A man of rudeness of manner and language will always injure his cause in public estimation, be it good, bad, or indifferent. Leaving brother Dunham with our newly-adopted brethren, to attend their principal ratification meetings, and to meet me again at New Lisbon, to assist in holding a two-days' meeting, I visited several points on the Western Reserve, to open the way for our cause in that part of Ohio. It was my plan, in all places, first to preach to the people a Gospel sermon, without reference to the ecclesiastical controversy: and then, if they desired it, a lecture was given on the subject of Church govern- ment. These lectures were, generally speaking, well received. I deemed it best not to organize societies where it was imprac- ticable to supply them with preaching; yet, in several places, I found it difficult to avoid allying the people to the Methodist Protestant Church, whose ecclesiastical economy so fully met their approbation. When I met brother Dunham, at New Lis- bon, he reported the Reform Methodist societies all satisfied with their new relation, and we then proceeded with our two- days' meeting. It was well attended, and resulted in good to our small Church in that place. After that meeting, brother Dunham and I separated. He returned to his family in Beaver, and I went to mine in Wheeling, where I found them in good health, and comfortably situated in the midst of kind, Christian friends, with brother Ragan for their pastor, who appeared to be doing good service among his people. After making the necessary preparation for the wants of my family during the approaching winter, I again visited all parts in Western Virginia and Western Pennsylvania, and found the cause of Christ — or rather the Methodist Protestant department of it — as a general thing, in a prosperous condition. Wherever we had faithful, self-sacrificing, pious laborers in the viueyard, there we had prosperity. Wherever we had, through any mis- take, employed a ministerial drone, there we failed, and the work went down. Faithful, intelligent ministers, full of the constrain- ing love of Christ and of souls, I have always found enlarging their work, getting into new fields, and unfurling the banner of A FORGETFUL PREACHER. 243 the Cross wherever there was an opening. But an indolent, ease-loving preacher will soon, if the Quarterly Conference will allow him, narrow down his work to nothing. I returned to my family about the last of December, and was employed during the winter in visiting those parts of the work nearest to Wheel- ing, and in rendering what assistance I could to brother Ragan, in advancing the cause in that city. Early in the spring, I sat out on a tour through the interior of Ohio, with brother James McHeury, of Pittsburgh, for my traveling companion. My plan of work was so arranged as to keep me absent from home until after Conference in September, but my family were to meet me in Cincinnati the first Sunday in June. I found McHenry to be pious, intelligent, and a great reader of books. Withal, he was very forgetful of his books and articles of clothing. Once he forgot his saddle-bags, at a public house where he dined, nor did he miss them until we had trav- eled fifteen miles. We were then near the place of my nieet- ing, and it took James all next day — Saturday — to go after his saddle-bags and return. Edward Holmes tells a good joke about James's bewildering abstractions. When on his way from Pittsburgh to join me in Steubenville, to make the tour through Ohio, he stopped at Briceland's Cross-roads, to rest a few mo- ments. Hitching his horse to the sign-post, he went into the public house, laid aside his cloak and hat, and lighted a cigar. While he sat smoking, the thought of the twelve miles he had vt to go came into his mind. He looked at his watch and Pound it was late. "Bless me!" said he, "I shall be in the Dight." Forgetting his hat, but throwing on his cloak, out he wentj iii haste, to be off lor Steubenville. He forgot to unhitch his horse, but mounted from the wrong side, with his face to the tail, and giving the horse a cut with the whip, the fright- ened animal bounded up againsl the Bign-post, amid the laugh- ter of all the spectators. Now. If Holmes has reported cor- rectly, who upon earth thai witnessed such a comical Bcene COUld have avoided laughter? Vet, after all this, McHenry could remember what he read. Bis mind was well stored with historical knowledge, carefully laid up in chronological order, 244 RECOLLECTIONS OF ITINERANT LIFE. and, considering his youth, he ; was a capital preacher. After traveling with ine for several weeks, I gave him an appointment to assist brother W. H. Collins, on Paris Circuit, in Kentucky. He served a short time in the itinerant ranks, hut having poor health, he returned to his friends. He now resides in Pitts- burgh, where, for a number of years, he has been a valuable teacher in one of the public schools. I trust he will pardon me for relating the foregoing anecdote, as I hardly know how to leave it untold. This was a great cholera year in various parts of our coun- try. As already stated, when I reached Cincinnati, on the first of June, instead of meeting my family, according to arrange- ment, I received a letter calling me home to Wheeling, and stating that twenty-one deaths by cholera had occurred the day the letter was written, that Mrs. Brown's mother was one of the victims, and that my wife and her sister were both very danger- ously ill. I immediately returned home, spent about two weeks among the sick, and then brought my family to Cincinnati, and left them in the care of my highly-esteemed friends', Moses Lyon and his good lady — both excellent members of our Church — until I completed the labors of the year in Indiana and Kentucky. In Illinois, some circuits at that time were being formed, but, owing to the great extent of the work in other regions, it was impossible for me to reach that distant field. During this year my lectures on Church government were very frequent. I did not volunteer them, or force them on the people. As our Church was in her infancy, the people every- where seemed desirous of knowing our ecclesiastical principles, what the difference was between our Church government and that of the Methodist Episcopal Church, and all the reasons of our independent existence as a Christian community among the Churches already established in our country. To my mind it was as clear as the daylight of heaven could make it, that, as sects were so numerous, the Methodist Protestant Church only existed to be despised, unless very good reason could be shown for her existence. Yet I deemed it safest to put the people LECTURES OX CHURCH GOVERNMENT. 245 between me and harm, by refusing to lecture unless they called for it. Must generally, where information was wanted on the questions at issue between the old Church and ours, some one would bring the matter before the public congregation at the close of service on Sunday morning, and, by a rising vote, call for a lecture. When this was done, the responsibility rested on the people, and they could not apologize to our angry opponents in the old Church, by saying the lecture was thrust on them without their consent. I have always found .that lectures de- cently and respectfully delivered, by request of the people, on Church government, have been defended by the people. At Zanesville. Rev. Joab W. Ragan got the Quarterly Con- ference, on Saturday, to call for a lecture. But I declined giv- 2 it. unless the Sunday congregation would call for it. The case came before the congregation, and a full house, by a rising te, requested it to be delivered on the following Wednesday -ht. On Monday, I found that the contemplated lecture was causing considerable excitement among the members of the old Church. To intimidate me, I was informed, by one who pro- -ed to know, that three distinguished ministers of the Meth- -t Episcopal Church, D. Young, L. Hamline, and J. Trim- ble, intended a reply. I then and there expressed a wish to 1. iye them reply at the time of my lecture, or whenever it might suit them. On Wednesday night, my lecture was delivered to xowded assembly, and I was told that Hamline and Trimble were present. It occupied two hours and ten minutes, covering the whole ground of controversy between the parties. I then ntioned the boast of the sheriff — an Episcopal Methodist — which I had heard of fifty miles off. that he would sell the meet- ise we were then in, for a debt that was on it of six huu- dred dollars ; and returned thanks to the citizens for helping our brethren to pay that debt the week before, so that the re- i could not now get his rapacious hands on it. The anecdote of the wheels was told, to the great amusement of the assembly. In conclusion, I Informed the audience that I had been very much gratified to learn that D. Young, I>. Hamline, and J. Trimble stood pledged lor a reply. I iuteuded 246 RECOLLECTIONS OF ITINERANT LIFE. to have their points of opposition taken, and sent to me: if spared, I would return to Zanesville and review them. The day following, I found that the contemplated reply was to be made in the -Methodist Episcopal Church the next Mon- day evening, and that there was no small stir in town about my lecture. It had many friends and some very bitter enemies. As it was not possible for me to be present to hear the reply, I appointed two young gentlemen to attend and take notes sep- arately, that from the two I might, with certainty, be able to review the reply of my opponents with fairness and candor. Monday evening came, and with it a crowded assembly at the appointed place. My two young friends were there to take notes. David Young was in the altar. The congregation, after waiting long, began to d>e impatient. Hamline and Trimble, who had been relied on for the reply, did not appear; and I was informed that there was much mirth and many speculations in the assembly as to the reasons of their absence. If these gentlemen did not appear, and no reply was made, the inevita- ble result would be, that Methodist Protestant stock would take a rise in the Zanesville market. Finally, David Young arose, went into the pulpit, and said, in his own peculiar way, with a nasal twang to all his utterances, " I believe our brethren have concluded to treat George Brown's lecture on Church govern- ment with silent contempt;" so, lifting up his hands, he said, "Let us look to God and be dismissed." When the benedic- tion had been pronounced, the people went forth with laughter to their homes. After all, was not this "silent contempt" the better policy? To have attempted a reply and failed in argu- ment, or to have supplied the place of argument with abuse, would have injured them and helped us, in that community, and these men had sense enough to know it; therefore, they honored me with their "silent contempt." To overthrow a lec- ture in favor of Christian liberty, founded on the Holy Scrip- tures, the American Bill of Bights, Mosheim's Church History, Lord King's Account of the Primitive Church, and other stand- ard works, published at their own Book Concern in New York, these men had not the heart to undertake; so they treated me LECTURES ON CHURCH GOVERNMENT. 247 with "silent contempt," and the community laughed contemptu- ously at their cowardice. The foregoing is the account of this ludicrous affair from my two young friends, whom I had appointed to take notes for me, to use when I returned to Zanesville that same week. Indeed, it was the general account. So, having nothing to review, I went on my way, with renewed confidence in the correctness of our principles. I will here give another sample of ecclesiastical lecturing. Brother Forsha, in Preble County, Ohio, published an appoint- ment, on his own responsibility, for me to deliver a lecture on Church government, in an orchard, and came fifteen miles after me to perform that service. So I turned aside eight or nine miles out of my regular course, to fill the appointment in the orchard. When I arrived, I found in waiting a very large as- semblage of people. Among them were thirteen preachers, one of whom was Dr. Joseph Waterman, then in charge of the cir- cuit in that vicinity. By request, I preached them a sermon. My text was Bomans, chap, xiv, verse 12: "So then every one of us shall give account of himself to God." Human responsi- bility to God was the theme. On it I spent one hour and ten minutes, without sparing my strength. Dr. Waterman, in clos- ing the exercises, spoke very favorably of his old friend's dis- course, pressing home its principles and duties upon the audi- ence with a most emphatic exhortation. I then stated to the people that I had come to lecture on Church government, but had been drawn into preaching a sermon, contrary to my ex- pectations, and must now dismiss (hem, get a little refreshment, and go on my way. Against this there was a general backing of ears — an indication of dissatisfaction. I told them that through the heat I had traveled fifteen miles, had preached with all my strength for more than an hour, and was hungry, and not in a good physical condition to do justice to my cause. But these people would take no denial— a lecture tin') must have. A Methodist Episcopal local preacher moved that "Mr. Brown proceed at once to deliver a lecture to that assembly a Baptist minister seconded the motion, and brother \V. W. 248 RECOLLECTIONS OF ITINERANT LIFE. Paul, of our Church, put the question, calling for a rising vote. Every soul in that assembly arose but Dr. Waterman. He wanted the lecture, but pitied me in my fatigued condition, so he remained on his seat, and laughed heartily at the enthusi- astic zeal of those around him. Being thus pressed into service, under circumstances so un- favorable to success, I asked for a few moments' rest, that I might cool off, get out my books, and make my arrangements. Tbis being done, all my strength and freshness seemed to have returned to me, and I had full command of all my powers. Then, for about two hours and a quarter, with all my might, I gave them that lecture on Church government. All the au- thorities I used, save the Bible, were from the Methodist Epis- copal Book-room in New York. I aimed to cover the whole ground of the controversy, to give hard arguments in mild lan- guage, knowing that harshness might offend, but would not convince. Toward the close, I glanced at the millenial glory of the Church in the light of prophesy, when the knowledge of the Lord shall cover the earth as the waters cover the sea ; when there shall be nothing left to hurt or harm in all Cod's holy mountain; when the progressive reign of the Son of God shall have put his enemies under his feet — shall have put down all adverse "rule, authority, and power," in Church and State, throughout the world. I then asked the question, Can such an ecclesiastical government as that of the Methodist Episcopal Church live in that glorious day ? In the full blaze and glory of that millenial day, can a Church gov- ernment exist in which the itinerant clergy have all the legis- lative, judicial, and executive power, and the people none? From all parts of the assembly the answer came, "No, no, no!" Will not all civil, ecclesiastic, and domestic slavery be done away? The answer was, "Yes, yes, yes!" Does it not seem likely that in the millenial era, our doctrine of mutual rights, under the light of heaven, will be very popular, and fill the world? Again the answer was, "Yes, yes, yes!" So my lec- ture closed in something like a camp-meeting excitement. Dr. Waterman then arose and expressed his approbation of LECTURES ON CHURCH GOVERNMENT. 249 the lecture. He said my quotations from the authorities I had used were all undeniably fair, and that my lecture had been mild and respectful. If at any time, in the hurry of speaking, a harsh word had been used, I had always recalled it, and sub- stituted a milder one in its place. "But," said he, "I think I can fairly draw other conclusions from my old friend's his- toric facts and premises." The Doctor then gave out for him- self an appointment to lecture on Church government, at their meeting-house, in three weeks from that time. He named the four propositions he intended to sustain. (I have forgotten them.) Then beginning at the first, he said: "This first prop- osition I mean to sustain from the writings of the early Chris- tum fathers." A lusty, shrill-voiced Baptist minister, piping hot with enthusiastic zeal, called out to him, "You had better sustain it from the Holy Scriptures." The Doctor was startled at the loud, half-screaming demand, and threw up his hand as if to fend off a blow. After a moment's pause, he said again, "This first proposition I mean to sustain from the early Chris- tian fathers.'' Then came the shrill scream of the Baptist preacher, more piercing than before, "You had better sustain it from the Holy Scripture The Doctor, being unable to State how he would sustain his propositions without that kind of Bcreaming interruption, gave the matter up in despair. T then proposed to the Doctor to give us his lecture then; he had heard me, and I wanted to hear him ; but he declined, say- ing the day was Car Bpent, and the people were weary. I told him 1 should, if -pared, be in Louisville, Kentucky, the Sun- day after !i are, and then appointed two young lawyers to he fire-. nt. take potes, and send them to me, and if there \. re any material contradictions of my statements and arguments, I would return and defend my lecture. When the day came, there wis. as my two friends informed me, an immense gath< i iog of the people, hut the Doctor did not appear. He had thought better of the matter, lie -pent the latter part of I life an active itinerant in the Ohio Annual Conference of the Methodist. Protestant Church. He was a man of splendid in- tellect, deep piety, and great moral worth. Li 250 RECOLLECTIONS OF ITINERANT LIFE. I give these cases as samples of my struggles in the origin of our cause in the West. Others wrote more than I did, but I met the opposition on the stump, throughout the West. I had to perform this labor to save our cause. These lectures made the public acquainted with the ecclesiastical principles of the two Churches, and gave us sympathy and defense in all places where they were delivered. All our preachers, even down to the pres- ent day, and in all time to come, should be thoroughly acquainted with the principles of our ecclesiastical economy. Wherever the people need information, or our cause needs defense, lectures should be given. Would the General Conference of the Meth- odist Episcopal Church, in 1864, ever have hinted to their mem- bers that they may have lay delegation if they want it, if the Methodist Protestant Church, by her present existence and past discussions, had not, like John the Baptist, gone before in this matter, to prepare the way of the Lord? Many mountains have been pulled down, valleys filled up, the crooked made straight, and rough places even, by the founders of the Methodist Prot- estant Church. Let no man stand on their shoulders and un- dervalue their labors. The fifth Annual Conference of the Ohio District was held in Cincinnati, in September, 1833. We then had fifty-eight itinerant ministers, one hundred and fifty unstationed ministers and preachers, and ten thousand three hundred and forty-eight members in the district. At that Conference the Pittsburgh District was set off; Rev. A. Shinn was its President, and I was continued in the presidency on the Ohio District. This third year in the presidency involved a great struggle in my mind. The two preceding years had been hard on my physical ener- gies, and hard on my family. I had been thrown upon my own scanty means for full half of my support. They desired my services in Wheeling, and gave a pledge of an ample supply of all my wants. To accept of the presidency necessitated a re» moval from Wheeling, where I had my family comfortably sit- uated, to Xenia, Ohio, and an additional exhaustion of my own means, which I could not conveniently afford. But, upon re- flection, for the sake of good example, and remembering that I REMOVAL TO XENIA. 251 and all I had upon earth belonged to the Lord, I made up my mind to take the appointment. I had no sooner done this than an effort was made by William Disney, in Cincinnati, and all the money raised to bear the expenses of my removal. Many a time have our Cincinnati brethren helped the poor preachers, and encouraged them onward in their itinerant toils. The Con- ference was, as usual, well sustained in that city, and made a fine impression on the public mind. The preachers all went forth to their appointed work full of hope, and we all felt our new Church relations to be very comfortable. To spread re- ligion and all kinds of freedom proper to man is a glorious work. Christianity in chains is a melancholy sight. When Conference was over, my wife and I traveled in com- pany with brothers A. Shinn, W. Garrard, and their wives, as far as Wheeling. There we stopped to prepare for a removal, and our agreeable companions went on to Pittsburgh. When we parted, brother Garrard, who had paid our expenses all the way, refused to have the money refunded, and generously gave me twenty dollars in addition, saying, "You will, no doubt, have need of it out in the West." Such instances of kindness deserve to be recorded. Many a time God hath sent me help in time of need, by the hands of his servants, and even wicked men have sometimes been my benefactors. Such is the good- ness of God. In due time we effected our removal to Xenia, where all were strangers; yet, we soon found friends, among whom no one proved to be a better friend than Rev. James Towler, who care- fully and constantly attended to the wants of my family, sup- plying them, when I was out on the district, with all the neces- saries of life. He who travels as extensively as I did, needs a James Towler near bis family, to watch over their interests witli fatherly kindness. This brother had induced me to locate my family in Xenia, under certain promises, and he made all his promises good. He was a noble-hearted, Christian gentleman. Happy in his life, triumphant in his death, he now rests in heaven. This was to me a year of more than ordinary toil. The au- 252 RECOLLECTIONS OF ITINERANT LIFE. tumn, the winter, and until the middle of April, were spent in visiting the circuits and stations in Ohio, Indiana, and Ken- tucky. Then came the General Conference in Georgetown, D. C. In going to that Conference I took my family with me to Wheel ing, and left them to visit among our friends, until my return. Then, taking the venerable N. Snethen, who came by steam- boat from Louisville, into my carriage, I proceeded across the mountains, to the seat of the Conference. What man upon earth ever had a more agreeable traveling companion ! He had great hoards and stores of information on all subjects that could come within the range of the conversation of travelers. His temper was cast into the mold of heavenly mildness. His logical and philosophical powers were of the highest order ; and for richness of instructive and amusing anecdote, he could not be surpassed. The General Conference elected Mr. Snethen its President. A better choice for that office could not have been made. However, one afternoon the members were greatly amused to find their President fast asleep in the chair. Per- haps this was owing to one of those good dinners for which Georgetown was so famous. The business of that General Con- ference was transacted in great harmony, and we all returned to our homes, full of hope of final success in our ecclesiastical enterprise. For a traveling companion, on my return to the West, I had my good friend Rev. Saul Henkle, of Springfield, Ohio, until I came to Washington, Pennsylvania, where I met my family, with whom I made a brief visit to Pittsburgh and Steubenville, and so returned to Xenia. After spending June and July in the Ohio part of the work, I took Daniel H. Home, jr., a youth of eighteen years of age, into my carriage as a traveling companion, and set out on a tour of about eight weeks and nearly eleven hundred miles of travel through Indiana and Illinois. We attended two camp- meetings in Indiana and three in Illinois — all very successful. Beside these, I met all my other appointments in the West, preaching the Gospel of Christ, and lecturing on Church gov ernment wherever I went. Rev. W. H. Collins and wife fell in with us in Indiana, and were with us in all our travels, and PRESIDENTIAL TOUR THROUGH THE WEST. 253 at all our meetings, until Daniel and I turned for home. At one of the camp-meetings in Indiana, held on a Presbyterian camp-ground, an elder of that Church gave me a very curious account of a way to comfort mourners. He said that the year before, at their meeting on the same ground, they had power- ful preaching. Many were awakened under the Word, and cried to God for mercy. Others fell to the ground, and lay there in deep distress, asking, in the language of the jailor, '.'What must I do to be saved?" With them no conversation, singing, or praying was allowed by the preachers, lest their cases should be made worse. But from the well near at hand pitchers of water were brought and poured on them, to relieve them of their distress. Cold comfort this! Presbyterians now under- stand the work of God better. Besides the enjoyment I had in preaching the Gospel among my brethren of the ministry and membership of the Church, and in witnessing the conversion of sinners and the advance- ment of our cause in the West, I was greatly delighted with the splendor of the prairies in that region. Sometimes we were quite out of sight of timber; the blue sky came down to the en grass all around us. As there had been no rain for sev- eral weeks, the boundless view, the dust, and the heat hurt my eyes, and ever since that tour I have had to use spectacles. I have often thought of moving to Illinois, but fiually concluded that mine was an upland constitution, and that I had better remain somewhere near the mountains, to drink the pure water and breathe the free air of a higher region. The splendor and glory of a country are nothing when weighed in the balance with good health. Daring my first two years in the presidency, my traveling was nearly all on horseback, of which, at that time, I was very fond, and I rode down three horBes each year. The third year I wore oul two in the service. After my return from the Gen- eral Conference I went my greal Western tour in a carriage. By this mode of traveling, a horse would last Longer. None of my horses died on my hands: when they could serve me no longer, I exchanged them for others — generally at great sacri- 254 RECOLLECTIONS OF ITINERANT LIFE. fice — and went on my way. My horses cost the Church noth- ing; all this expense fell on myself. In the incipiency of our Church operations, we had no regularly digested financial sys- tem: as a consequence of this, I was very poorly paid. Each year, according to financial reports now in my possession, my income from the Church was about one hundred and sixty-two dollars. But to establish and build up the Methodist Protest- ant Church was my object, and if what I received, together with my own scanty means, would keep me going, I determined to go on in the service of the Church. I performed hard labor, with poor pay, in a good cause, and have left it for all after- grumblers to quit the itinerant field because they could not grow rich by preaching the Gospel. I freely own that the high constitutional principle of the Kingdom of Jesus Christ is : " They who preach the Gospel shall live of the Gospel ;" but there have been times, and there may yet be times, when, pay or no pay, the work of the Lord must be done, if a man's own means, added to the salary afforded by the Church, will enable him to do it. In such a day I have lived, and, to the best of my ability, I have discharged my high obligations. Three years of such constant absence from my family, together with the incessant toils of travel, preaching, lecturing, writing let- ters, and attending love-feasts, quarterly conferences, etc., made a deep impression on my physical constitution, and a more local sphere of action became desirable. To avoid a removal and oblige kind friends, Xenia was the place in which I wished, if the Conference would so appoint, to labor the ensuing year. REMOVAL TO CINCINNATI. 255 CHAPTER XIII. Bemoval to CnrcrnwATi— Ah Opinion on Ecclesiastical Law— Second Year in Cin- cinnati— Gkxebal CONTERBNOB OF THE METHODIST EPISCOPAL CHURCH— ANECDOTE OF Kev. N. Snethen and Rev. W. Bubke— Election of Bishop Mobeis— Tkansfeb to THE PlTTSBUEGH CONFERENCE. The Ohio Annual Conference held its sixth session in Louis- ville, Kentucky. On my return from the West, Daniel Home and I rested a few days with my brother Edward in New Al- bany, Indiana, and then went on to the Conference. I was ap- pointed to the Cincinnati Station, with Rev. Josiah Denham, late of the Baptist Church, for my assistant. He was from England — a man of extensive learning, a capital preacher, and a real Christian gentleman. Yet, after all, I would rather have gone to Xenia, to avoid a removal of my family, to oblige be- loved Christian friends, who had pledged themselves for my sup- port, and to gain a little retirement from the great, busy world, thai 1 might pursue my studies. I had been so long away from my book- that I greatly desired to return to them. This was, all things considered, a pleasant Conference, and made; a good impression on the community. Yet, some parts of the official action gave me pain; but I cast the mantle of charity over them, and will not write them, as it sometin happens that excited official bodies may do wrong, yet really think themselves right. My wife met me at the Conferen reported ill well at home, and when the session closed we spent about a week in New Albany, at the house of my brother, ami then returned home to prepare for a removal to Cincin- nati. We sent our household goods to Dayton, to go by oanal, but the family went hy carriage, with our two little children 256 RECOLLECTIONS OF ITINERANT LIFE. singing all the way. Our first night in Cincinnati was spent with my old friend Moses Lyon; but the next, our goods hav- ing come, was spent in our own house. My first work in that station, besides preaching and attending other meetings, was to pay a pastoral visit to all the members of the Church. Mean- time, occasional calls were made by the sisters to see my fam- ily; but we were in Cincinnati two full months before a single soul ever invited us out to eat dinner, or take tea, or any such thing. At our house we had social hearts, but in that city we seemed likely to have no social intercourse, and began to feel that the change from Xenia to Cincinnati was an unhappy one for us. This thing led to many speculations in our minds, all of them resulting in our discomfort. One evening, at V(m. Hart's shoe-store — a kind of head-quarters, where the brethren met to talk over matters — I was asked, by Moses Lyon, how I liked Cincinnati. I said, "That is a very plain question, and I must give it a plain answer. I am not comfortable here ; we are kept at arm's length, cut off from all social intercourse with our people, save in the religious meetings, and have not been invited to break bread with a single family since we have been here, which is now about two full months." There was then a brief pause. Some one said the thing was utterly and shamefully wrong, and he wondered at it, for it did not look much like Cincinnati. Another said he supposed each one thought all the rest of the brethren were inviting us to their houses for social entertainment, and it would soon come his ttfrn ; but it appeared all had neglected it, to the great discom- fort of the-pastor and his family, whose feelings all felt sa- credly bound to respect. Moses Lyon then drew himself up to his full height, and giving me rather a quizzical look, said: "You and your family may now prepare yourselves; I'll go bail that you will soon have as much good eating among our people as you are able to do." Here the matter -ended ; we all went to our homes, and I soon had invitations enough, and more than enough. As it was once said of Henry Clay eating his way through Virginia, so it might be said of me; I was kept going until I had about eaten my way through our Church FIRST YEAR IN CINCINNATI. 257 in Cincinnati. A more social-hearted, kind, benevolent, Chris- tian people I have never served, since I have been in the Gos- pel ministry, than I found in the Methodist Protestant Church in Cincinnati. They proved their faith and Christian love by their works, as my family still very affectionately remember. Their liberality is known to all the Churches. My conjectures, during the two months of probation before we were fully admitted into society, were about the following: Probation is a law that runs throughout all animal nature, from the least to the greatest. If a duck, a goose, a chicken, a pig, a cow, or horse happened to get among strangers of the same species, he is looked upon with suspicion, as an intruder that has no business there. In nine cases out of ten they make war upon him, and he has to undergo something of a probation before he is admitted into full fellowship, and can quietly go to feeding in the pasture along with the rest. This is the law among animals, and in many new cities it obtains among men, where strangers do not bring introductory letters upon which to claim recognition at once. Cincinnati was a new city, of sudden growth, full of strangers, but few of whom knew their next-door neighbors. As many of these persons were not, upon trial, found to be of the right kind, the older inhabitants grew cautious, put all strangers on probation, and only took them into society when, after due trial, they were found worthy. With this conjecture on my mind, I felt it painful to be re- garded as a suspicious stranger, compelled to stand out a pro- bation before I could have social intercourse with a people who knew me to be an accredited minister of Jesus Christ, and had ighl my services as a pastor. But there was no such idea among them. Bach thought the others were inviting us to the lialities of tle'ir families, and all intended to do it in due time. The moral conclusion of the whole matter is this: Preachers Bhould no* be hasty in judging their people for ap- parent neglects; and the people, immediately On their pastor's arrival among them, should make haste to show themselves kind. This will promote the happiness of all parties, and secure the greatesl amount of uscfulne 258 RECOLLECTIONS OF ITINERANT LIFE. Those of our members in Cincinnati who came out from the Methodist Episcopal Church — some by expulsion for their prin- ciples, others by withdrawal on the same grounds — were Chris- tians of the highest order of intelligence, piety, and unflinching firmness of character. The new additions were, in the main, equally respectable. The wants of such a Church, scattered, as it was, all through the city and out into the country, gave my colleague and myself full employment. The leaders' meet- ing and the Quarterly Conference were strong, intelligent official bodies, and the whole Church at that time was in a growing, healthy condition. To make my pulpit labors as valuable as possible, the forenoon of each day in the week, so far as prac- ticable, and the whole of Saturday, were sacredly devoted to study, in the full faith that no man can teach such a people as were committed to my care, who is not himself a constant learner. Paul's advice to Timothy seemed especially applicable to me : " Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." The sermon that cost me neither mental labor nor prayer I generally found to be of little or no advantage to the people. Yet, after all, what God gave me, as if by immediate inspiration while preaching, and which I had never thought of in my study, often appeared to be most productive of good. To study hard and pray much, in pulpit preparations, is certainly right; then, if a man is not confined to a manuscript, as a mere reader, God, by expanding the mind and firing the heart, will often make glorious additions, speaking for Himself, through an organ of clay, directly to the people. Men may call this enthusiasm — I do not ; it must be as I have said, if Christ, ac- cording to his promise, is with his ministers always, even unto the end of the world. With the mere reader of sermons, who strictly confines himself to the manuscript before him, written out in his study, all after-thoughts and sudden promptings of the heart by the Holy Spirit are cut off. Let preachers have their well-digested plans, if they will. These, too, may be be- fore them in the pulpit, if necessary, as mere landmarks ; but let the inventive mind clothe this skeleton with flesh and blood AN OPINION ON ECCLESIASTICAL LAW. 259 and skin, and glowing colors, as the impassioned mind marches through the subject, gathering inspiration, as it goes, from the nature of the theme, the state of the congregation, and the Spirit of God. All things considered, I had a happy year in Cincinnati. In connection with the Cincinnati Circuit, we had a very profitable camp-meeting, which brought our Church a considerable in- crease of members. At home, in the city, there was quite a revival. God owned our labors; much good was done in the name of the Lord. I was, however, destined to have some trouble, even among very kind friends. While in the chair of the Quarterly Conference, I was appealed to for an opinion on the proper course of bringing private, unofficial members of the Church to trial. On that occasion I read to the brethren the law of the Church on that subject. It is as follows: "It shall be the duty of each leader in stations to report to the leaders' meeting all cases of transgression and disobedience in the mem- bers of his class which he believes may require the exercise of discipline. The leaders' meeting shall then appoint a com- mittee of three, to examine whether the case requires a judicial process; and if they find it does, the chairman of said com- mittee shall have it prosecuted according to the provisions of the discipline." This law, I told the brethren of the Con- ference, contained the only plan in our economy for the origination of the trial of private, unofficial members of the Methodisl Protestanl Church in stations. All complaints must come by the leader to the leaders 1 meeting. The leaders' meeting has in the case no discretionary power — "they shall appoint a committee of three," having grand-jury powers, to find a bill Of charges, if there be any, against the accused. If no bill is found, the accused goes free, and there the matter ril , Is. Bui if a hill is found, the chairman of the committei held as pro i cutor in behalf of the Church, against the accused, and all the angry pat tone of the accuser .-ire hereby shul out from perplexing the trial. Official members, when accused, are ■ned lor trial to the proper authorities, by the Quarterly Conference, 260 KECOLLECTIONS OF ITINERANT LIFE. This opinion was well received by the body, and we acted on it throughout the year. But when the President of the Con- ference, a young, inexperienced man, came to the city, he held the doctrine, I was told, that under our economy every man had a right to bring his own charges, without reference to the leader or leaders' meeting, or the grand-jury committee, and prosecute the case himself — thus superseding the Church's prosecutor. In this way a small party was formed against my administra- tion. One zealous brother, signing himself "A Lumber Mer- chant," wrote against my opinion, in the Church paper pub- lished in Baltimore. An editorial, by brother Shinu, appeared, favoring the views of this writer. I wrote a reply to "A Lum- ber Merchant" and the editor, but deemed it best, after all, not to publish it, lest I should stir up strife. Two of my oppo- nents were elected delegates to the Annual Conference in Madi- son, Indiana, with instructions to bring me back a second year to the Cincinnati Station. They and I agreed to submit the matter at issue between us to the Conference, for its judgment in the case. After the parties were heard, the Conference, by an overwhelming majority, confirmed my opinion as correct. The two delegates, thus foiled, were not satisfied. Toward the close of the session, when I was out on the stationing com- mittee, they got the Conference to reconsider the matter, and lay it on the table. But that was the last of it. During my second year I heard no more of their objections to my opinion on ecclesiastical law. When brother Shinn, the editor who had favored their views, returned to Cincinnati, and read my un- published reply to "A Lumber Merchant," and to his own editorial, he gave it as his deliberate judgment that my opinion, given in the Quarterly Conference, on ecclesiastical law, was right; and expressed his astonishment that he and "A Lumber Merchant," with the law of the Church in their -hands, should ever have thought otherwise. He did not stop there, for, as I have been credibly informed, he carried my opinion of the law into practical effect, when superintendent of the Cincinnati Station, the following year. During my second year in that city, we had another glorious REVIVAL IN CINCINNATI STATION. 261 camp-meeting, in connection with the Cincinnati Circuit. It was held on the land of Mrs. Hargrave, whose mother was at that time one hundred and six years of age! She was tall, straight, slender, and active — walked, every day of the meet- ing, from the house to the camp, a distance of at least a quar- ter of a mile. Such cases of activity, at such an advanced period of life, are very remarkable.- This old lady was, accord- ing to information, a very exemplary Christian, and exceedingly fond of class-meetings. In this connection, another case of longevity, still more remarkable, may be given. Andrew Whit- tier, near Cambridge, Ohio, was one hundred and twenty-five years old when he died. He lived a bachelor one hundred years, and then married a widow, who was a member of the Methodist Protestant Church. In ten years she died, and then the old gentleman lived a widower fifteen years. All through life he had been temperate aud industrious, a man of fine health and good moral character. Not long before his death, he went out into the harvest-field and reaped, bound, and shocked one dozen sheaves of wheat, then said his work on earth was done. He returned to the house, took to his bed, and, after lingering a short time, passed away to the eternal world. The disease of which be died was old age; the clock- <>/ life hud simply run, down. This account I had from Mr. Whittier's neighbors, and have since seen it in the public papers. The above-mentioned camp-meeting was followed by a grar ciuus revival of religion in Cincinnati Station. A goodly num- ber of sinners were converted and added to the Church. As we protracted the inciting night after night, a case occurred which gave me much pain. A young gentleman, apparently in it earnest for the salvation of bis aoul, came to the altar of prayer every night, fur about one week. The agony ming they had taken their seats together just outside of the bar, to hear Rev. Orange Scott deliver his great abolition argu- ment. Somehow, they forgot themselves, and entered into con- versation about old times. "Altered times," said Snethen to Burke, "since you and I used to go to General Conference;" and in his clear, silvery tones, he added, " These brethren all look like they were well paid, well fed, and well clad; times have very much changed." " Then," Burke replied, in his coarse, harsh, and husky tones, " I recollect, in the early days of Methodism, that I went one day into Nashville, with a blanket-coat on me, to preach in the market-house. It was not a blanket-coat either: it was a blanket with a hole cut through the middle of it, and my head poked through the hole, and it was tied round my mid- dle with a tow string. In that kind of garb I preached to the people." Then Snethen'fl Bilvery tones rung out, louder far than In; was awaro of: "I recollect," said he, "when I traveled ii]! North, on the Kennebec River, that I was clad in a kind of Btuff like the common Kentucky jeans. My clothes were all threadbare, and pay breeches were broken at the knees. I had not, a dollar in the world, and I was in a peck of trouble. Where or how to get new clothes I could not tell. I went home to my lodgings, took off my clothes, went to bed, aud dreamed that I had no breeches "( all I" 264 RECOLLECTIONS OF ITINERANT LIFE. All this time the two old men kept their heads down behind the back of the seat in front of them. But this private con- versation was generally heard ; it arrested debate. Orange Scott paused, turned, looked, and smiled. The Bishop in the chair looked and smiled. All eyes were turned to Snethen and Burke, and, for a short time, the Conference was very much amused. Yet the two venerable men were not aware, at the time, that they had given amusement to any one. Mr. Sne- then, who was stopping with me, laughed heartily when I told the company at the dinner-table what had occurred in the Gen- eral Conference that day. He said it was not the first time his voice had betrayed him. I was present in the General Conference when that body elected their Bishops. Wilber Fisk and Beverly Waugh were elected without much difficulty. But they wanted another. John Davis, of the Baltimore Conference, Thomas A. Morris, of the Ohio Conference, and William Capers, of the South Car- olina Conference, were in nomination. After a number of bal- lotings it became apparent that Capers, the Southern slave- holder, was fast gaining ground, and that unless either Davis or Morris were withdrawn, he would be elected. To elect a slaveholder to Episcopal office did not exactly suit the tastes and principles of most of the Northern members, so they laid the matter over until the next day. That night they held a meeting to consider what was to be done. Either Davis or Mor- ris must be dropped, so as to concentrate the Northern vote wholly on one man, or Capers would be elected. But the main question was, which of the two should they drop? Each candi- date had his warm friends, and those friends, on each side, greatly desired the election of their candidate. These brethren were very much puzzled; but, sooner than let a slaveholder be elected, they mutually agreed to refer the matter to me. I had served in the Baltimore Conference, of which Davis was a mem- ber, and was well acquainted with him. I had lived about two years in Cincinnati, the home of Morris, and had, by informa- tion in relation to him, been very favorably impressed with his character. All this was known to some who were present at ELECTION OF BISHOP MORRIS. 265 the meeting, and will account for the desire of the parties to have, my opinion. Before breakfast the next morning, Rev. David Steele, of the Baltimore delegation, an old friend of mine, with two other members of the General Conference, came as a deputation from the meeting, and desired a private interview with me. They informed me of the election of Fisk and Waugh the preceding day; that the Southern members were running Capers; that the votes of the delegates from the Northern Conferences were di- vided between Davis and Morris, and that unless they withdrew one of their candidates* and concentrated their whole force on the other, Capers, the slaveholder, would certainly be elected, and this would be a calamity to the Church. They said to me, "You are not now a minister in our Church; you are not, there- fore, interested in this affair as we are; you are in a favorable position to give us a candid opinion in this difficult matter, and the parties have agreed that, as you know both the men, your opinion shall rule the case. Our question to you is, upon which of these two men shall we concentrate our votes for the Epis- copal office?" After a little pleasantry with the brethren about their calling on a radical to help them make a Bishop, and the third ordination which they gave their Bishops, etc., I told them, in all sober seriousness, that, as the matter was referred to me, I must advise them to elect Morris in preference to Davis; and I then gave the reasons on which my preference was founded. This done, the brethren left me. After break- fa t. I went over to the Conference in time to witness the elec- tion. Davis was. in the main, dropped from the vote, and Mor- ris was elected by a very hand-nine majority over Capers. After this statement of facts, I leave mankind to judge whether 1 did not, since my connection with the Methodist Protestant Church, go a little beyond the Lines, to help make a Bishop in the Methodist Episcopal Church. Bishop Morris and 1 reside in the same city, and lie occa- sionally preaches Por our people. 1 regard him as an amiable, * If, as I have since learned, Dr, Kuter waa a candidate, i irai nol (0 Informed l>y tlio brethren who waited on me, 17 266 RECOLLECTIONS OF ITINERANT LIFE. liberal-minded Christian gentleman, and a good minister of Jesus Christ. If my advice to the deputation sent to me did turn the election in favor of Bishop Morris, then I think the Methodist Episcopal Church owes me a debt of gratitude, for he has been to them a very valuable presiding officer. In any event, the whole case goes to show that my judgment was deemed worthy of regard, in a difficult case, by men who once presented the boldest front of opposition against me, on account of my lay delegation principles and actions. Time brings its changes. My second year closed. The Conference was held in Cin- cinnati, September, 1836. For many reasons, I considered it my duty to take a transfer to the Pittsburgh Conference. My main reason was founded in a conviction of duty to my mother, now in the eighty-fifth year of her age. I was her youngest son, and she wanted me near her in the decline of life; so I went, but she had passed calmly away to her heavenly home before I got to see her. Her death brought a sense of loneli- ness over me that I had never experienced before. Now I had neither father nor mother, and felt my orphanage to the full. But they both lived the life and died the death of the right- eous. If faithful until death, I shall see them again, where sin and sorrow, pain and death are felt and feared no more. TRANSFERRED TO THE PITTSBURGH CONFERENCE. 267 CHAPTER XIV. Transferred to the Pittsburgh Conference— Removal to Alleghany— Remarkable Dream— Lorenzo Dow and General Jackson— An Arbitrary Sexton— Second Gen- eral Conference— Df.bate on Slavery— Liberty of the Press— Meeting of Pitts- burgh Conference— Removal to Holliday's Cove, Virginia. After the Ohio Conference had been in session about three days, I left, in company with brother Shinn and his lady, for the Pittsburgh Conference, which was to meet the week follow- ing in Pittsburgh. It was no easy matter to sunder the ties which bound me to the Ohio Conference. Nor was it any trifle to go by a small boat, in hot weather and in time of low water, from Cincinnati to the Iron City. Through much trib- ulation, we reached the Conference on the second day of the Bi -sion, and had a joyful meeting with old friends whom I had not seen for several years. The river trip had hurt my health, yet I was immediately assigned to duty on the Stationing Com- mittee, and suffered much in the performance of the labors en- joined upon me. In this Conference some unpleasant occur- rences gave me a good deal of pain. Sore, cutting, thrusting con testa between preachers have always been painful to me. Borne preachers are strong — not in faith, like Abraham, giving glory to Q-od — but strong in bitter feeling, to worry one an- other in Conference. Tliis savors more of hell than heaven, and argues an utter want of the mind that was in Christ, However, matters were ultimately adjusted among the brethren, and they all, al the close of the Conference, t<>nk their appoint- ments and wi-ni t(, their work for another year. I was ap- pointed to the Alleghany Station. Tin- was gratifying to n as I Pound it to he in accordance with the wishes of the peo- ple committed to my pastoral care. I entered immediately 268 RECOLLECTIONS OF ITINERANT LIFE. upon the duties of my charge, but sickness in my family de- layed their removal, and I had to return to Cincinnati, and remain there about one month, before it was deemed practica- ble and safe for them to accompany me to Alleghany. This was effected early in November, and then, with all my might, I went into my ministerial and pastoral labors. I did my best in pulpit preparations, and with all my soul did I strive to preach the Gospel of Christ. I went through the whole Church in a course of pastoral visitations. My congregations were large and attentive, but uncommonly dull and formal; but few of the signs of spiritual life were to be found among them, and so they continued until the early part of the winter. This state of things gave me great concern of mind. It seemed to me that my Gospel mission had about run out. I preached religion from the pulpit ; I talked and prayed religion in all the families of the Church, and I tried to practice it in my life ; yet in all places religion was undermost and the world uppermost — all was cold and formal. What could be the mat- ter? Was this a rebuke to me for past unfaithfulness? or was it for leaving the Ohio Conference? To me this was a dark day of trial, a time of great mental anguish. The Church had made the best provision for my temporal subsistence that had ever been made since my entrance into the minis- try, and yet it seemed to me that I was doing them no spir- itual good. One evening, at leaders' meeting, in a free and full conversa- tion with that official body on the state of the Church, I dis- closed to the brethren, as fully as I could, all the sorrows of my heart — that to live and labor among them, to be comfort- ably supported by them, and to do them no spiritual good, was painful, in the extreme, to my feelings. What shall we do? What can we do to change the existing state of things in the Church for the better? These brethren seemed to enter, to some extent, into sympathy with me, bade me to be encouraged, and said a better day was coming. We then prayed together for the outpouring of the Holy Spirit, and returned to our homes. That night I had a remarkable dream. In general, I REMARKABLE DREAM. 269 put no confidence in dreams, but in this one I did, for it changed the whole current of rny feelings, and filled my soul with buoyant hope. I dreamed that I was at a splendid feast. Every thing in the room was in the finest order, and it was most brilliantly illuminated. The guests were patriarchs, proph- ets, and apostles — all arrayed in white. At the head of the table sat the Saviour himself, in mild and heavenly dignity. The table was long, the company large, and there was but one between me and the corner, at the far end, on the left-hand side. In such an assembly, a sense of littleness and unworthi- ness came over my soul, and I felt amazed that I was permitted to be there. All eyes were turned toward the Saviour, who graciously cast a benignant look on the whole assembly, and finally fixed his eyes on me. It was a look of tenderness, and seemed to indicate that he knew the state of my heart. Be- fore blessing the food, he arose, came to me, and took me to a private interview. He said, "I have witnessed all your trials, and the sorrows of your heart : be encouraged ; preach the pure Gospel faithfully- — I will be with you and give you success." As he turned to resume his place at the table, my soul followed hard after him, and was well-nigh drawn out of me in desire to be with him. Being greatly excited, I awoke; the feast had vanished from my sight, but on my mind a favorable impres- sion remained. Tlie very next time I went to the pulpit, on the Sabbath-day, a glorious revival. of religion commenced, and continued all through the winter, and the Church was greatly strengthened by the additions 60 her membership and her own higher attainments in the Divine life. Toward the ' of the year, a crash came in the financial in*' I' the country. President Jackson had removed (lie deposits, fchi d, after some time, issued his Bpecie circular. As a defei - againsl th wernmental act-, the State banks, gen- !y sn pended specie payment, and the distress throughout the country was very great. Mos< of ti,,. manufacturing estab- lishments about Pittsburgh and Alleghany suspended opera- tion, and tin' hands employed in them were thrown ou1 of work. Th:- bad a Berioue effeel on the Church under my pastoral care. 270 RECOLLECTIONS OF ITINERANT LIFE. I gave about sixty certificates in one month, to members of my charge — mostly young converts — *who removed into the country to find employment and the means of living. This state of things gave me great concern. Any action of the Government producing financial distress in time of peace, equal to that ex- perienced in time of war, must be wrong, and no political logic under heaven can justify it in the court of sound morality. When President Jackson broke down the old Bank of the United States, Lorenzo Dow, then confined to bed by his last illness, in Georgetown, D. C. — as I was informed by Rev. W. C. Lipscomb, of that city — arose from his couch, girded on his mantle, went to the White House, and stood before General Jackson, like the prophet Elijah before Ahab, and reproved him, in the name of the Lord, for the injury he had done to the country. Dow had often been entertained by the General at the Hermitage in Tennessee, and had always agreed with him in politics; but now he thought him wrong, and having gathered up all the remaining energies of life, he 'stood before Jackson, leaning on his staff, as a reprover. The General, see- ing how feeble he was, and remembering their former friend- ship, desired him to be seated and have a little refreshment. But the stern old prophet said, "No, he would neither sit down nor eat bread in his house." So, turning to his carriage, he went to his room, and in a few days he died. This last act of Lorenzo's life had in it a real moral grandeur, and was cer- tainly the work of a fearless, honest-minded man. In addition to the preaching due my people in the Alleghany Station, I did much ministerial labor in various localities be- yond the bounds of my charge, in view of establishing our cause. No matter how good a cause may be, living agencies are necessary to its establishment. Christianity itself required living, active agents to plant it in all the world. Nor have I ever dreamed that our ecclesiastical principles, however good, could establish themselves. Our preachers who have full faith in our views of Christian doctrine and principles of ecclesias- tical government must, by laborious diligence, carry them out into practical operation among the people. Where this is not AN ARBITRARY SEXTON. 271 done, our cause does not extend, nor does Christianity in any form. A conviction of this truth led me to perform much out- side labor during my term of service in Alleghany Station. My pastoral duties, too, were very onerous. A membership, spread over so much space, to be visited once a quarter — all the sick much oftener — and so many funerals to attend, did iiot leave me a great deal of time for rest or study. Yet, by carefully adhering, as far as practicable, to my old plan of i nenoon study and afternoon visiting, I kept up all my work. The people of my charge worked with me well, in the revival already mentioned; indeed, they had become religiously in earnest in the work of the Lord, and a better band of laborers among penitents at the altar was rarely to be found. It did my heart good to witness the whole-hearted energy of my dear old friends Rev. C. Avery, E. W. Stephens — men of wealth — and Henry Williams, G. Kurtz, and many others, in the hum- bler walks of life, together with the ladies of the Church — all baptized into the spirit of this revival. Around the altar of the Lord the rich and the poor met together in one common cause, and upon our united laboTs the blessing of the Most Sigh came down abundantly. It may be worth while to say something of our sexton, as we pass along. To look at human nature in every phase might be instructive. A little brief authority will spoil some men. To put some sinners into office is to place them beyond the reach and force of Gospel truth. To put some professors of religion into office is to fill them with pride, and render them an intolerable nuisance to the Church. Our sexton had once been a very intemperate man; but, on his making a profession of religion and joining the Church, so orderly was his life, and such were tin: evidences of liis piety, that he gained the confi- dence of lii.^ brethren generally, and might have lived and died a good Christian, if he bad never been taken from the ranks and put into office. By some hap, W. / little children. What a Turkish divinity thai is which teaches the doctrine of infant reprobation I Ii i. not found in the I!il»le: it is a metaphysical deduction fron a mere assumption, and has neither justice nor men y to stand upon. In 8ept< I 540, the Pitt I'uru-h Conference was held in Steubenville, and I was appointed to the Pittsburgh Station. Thi appointment wae in agreement with the wishes of my old friends in that city, and with my own inclinations. But, after all, it ought not to have been made, ae I was really unable to pe form the labors of that w< That year my b !Hi required re I and oare, but it was impossible to take either, and yet attend to all the duties of suoh a station. Ho 2S4 RECOLLECTIONS OF ITINERANT LIFE. my health and the station both had to suffer together. But brother Shinn's return to his home in Alleghany gave me some relief, as, by an arrangement, he filled the pulpit for me every other Sunday morning. His age, experience, and heavenly wisdom were all of great value to me and to the people of my charge. Yet, the balance of the labors of the pulpit and the toils of pastoral visitations required more strength than I could com- mand. So kind-hearted were the people of my charge, that they bore with me in my afflictions, and placed a higher value on my services than they deserved, and many a time I felt sor- rowful because I could not be more efficient as a laborer among them. The conore°;ations in the Fifth Street Station, consid- er O J ering my defective ministrations, were generally good. This was attributable more to pastoral visitations and brother Shinn's assistance in the pulpit, than to such preaching as mine that year. But, in the midst of all my infirmities, I did the best I could, and my labors were not in vain in the Lord. Sinners were converted, and there was quite an encouraging addition mtfde to the Church ; some of whom have gone to heaven, some have moved to other places, and others yet remain to honor the cause of Christ, and to greet me when I return to visit my old friends in Pittsburgh. On the first day of January, 1841, Rev. Z. Ragan, then Presi- dent of the Conference, and I entered into an agreement that we would discontinue the rise of tobacco, regarding it as hardly reconcilable with personal decency, and as prejudicial to health. Though I had used tobacco for about nine years, and its use in that time had become habitual, yet a fixed resolution carried me forward, and I used it no more for one whole year. This effort, instead of resulting in physical improvement, had pre- cisely the contrary effect. It was about the most unhealthy year of my life. In about two months I accumulated thirty pounds of additional flesh, of not a very sound character. The cavity of my chest became gorged with fat, leaving but little room for the expansion of the lungs in breathing. They seemed constantly prone to run into inflammation, by being too tightly compressed together, and my breathing was a mere THE USE OF TOBACCO. 285 pant with the upper part of them. A constant determination of blood to my brain, vertigo, a sense of weariness, as if my weight were far too great for me to carry about the streets, all indicated danger of an attack of apoplexy. With these symp- toms of disease upon me, I struggled through the year, often having to seek relief for my head and lungs by getting freely bled, when out from home visiting my flock. 3Iy ultimate conclusion was, after one year of fair trial, that, somehow or other, I had made tobacco constitutionally neces- sary to my life and health and usefulness. I then returned to its use: my flesh gradually became reduced; all the various symptoms of disease left me, and I have been able, with but little obstruction, to pursue my ministerial calling ever since. The conclusions which I draw from this whole matter are the following: First. It is utterly wrong to get into the habit of using tobacco, and all men who have not yet gone so far as to have made it constitutionally necessary to them, should quit the u>e of it at once and forever. Secondly. In those cases of fleshy men, where long use has made it constitutionally neces- v to them, it is better to use it than to throw away health and usefulness and life. Thirdly. Persons who have but little flesh should never use tobacco; it is a constant drain upon the physical system. If it would reduce a fat man like me, it would reduce them, and they have no flesh to spare, and must suffer injury by its use. The very argument, therefore, which justified me in using tobacco would be strougly against the use of it by persona who arc lean in flesh. I have no doubt that persons of a slender physical constitution often waste themselv< - down to consumption by u.dng tobacco. Fourthly. Some rank the use of tobacco among the moral evils — as a positive sin in all cases. I have nol so regarded it, but have placed it among things indifferent. Still, when it injure- health, it is certainly a moral evil, for everj man who abuses his health is a sinner. lily. What J< ii said in reference to another case may. on era] principles, be applicable here: "Hearken unto me, every one of yon, and understand: there is nothing from without a man that entering into him can defile him: but the tilings 286 RECOLLECTIONS OF ITINERANT LIFE. •which come out of him, those are they that defile the man. From within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wicked- ness, deceit, lasciviousness, an evil eye, blasphemy, pride, fool- ishness. All these things come from within and defile the man." In September, 1841, the Pittsburgh Conference was held in Alleghany, and I was reappointed to Pittsburgh. I accepted this appointment as a matter of favor to me, personally, in a time of feeble health. Some few of the brethren, I was in- formed, desired a change, and to have a more efficient laborer. This was natural, and I could not blame them. But all parties were accommodated, as the Conference gave me Rev. John Cowl for a colleague. He was a vigorous, talented, pious, faithful young man. He boarded in my family, was a hard student, a good preacher, and" possessed a generous, social heart. We had a pleasant year together. At this Conference the representatives to the General Con- ference of 1842 were elected. This was the time to receive in- structions from the primary assemblies as to how we were to act in General Conference on the slave question. Very few of the circuits and stations had expressed their wishes, yet the brethren, on the few memorials we had, proceeded to give in- structions. While this matter was on hand, the debate ran very high ; not that any one favored slavery, but, as not more than one-eighth of our people had spoken, and the Conference could not be authorized by such a small minority to instruct their representatives — of whom I was one — to the General Conference to take action either for or against slavery, it was deemed by myself, and some others, best to be left free until a competent majority of the primary assemblies should give direction to our action in opposition to that evil. But instructions were given, and I made up my mind that, as a representative to the General Conference, I would do no act in that body which, in my judg- ment, would rend the Church. Sound Christian morality, I knew, condemned slavery, and I was ready to condemn it, too, whenever the Annual Conference, authorized by a majority of VIEWS UPON SLAVERY. 287 our Church members, instructed me to do so. The General Conference of 1838 had thrown out the slave question to the Churches, that during the following four years they might give direction as to what should be done with it at the next General Conference, and I was not willing to act in the premises until the Churches had spoken, demanding condemnatory action at my hands. How could the General Conference of 1842 act any better upon this question, without instruction from the primary assemblies, than the General Conference of 1838 ? And for the Annual Conference to assume the right to give instructions, apart from the people, to whom the case had been referred, I held to be ecclesiastically wrong; so did many others. These views I continued to entertain at the time of the Gen- eral Conference in 1842. and by acting on them I brought upon myself, from the ultra Abolition party, a great deal of censure. But few of the Conferences had asked the General Conference for action on this Bubjecfy and I was not willing to be drawn into it by a minority. Such was the character of our Church constitution, that we could not legislate against slavery, for this would be an attack upon the civil laws of the South, and was prohibited by that instrument. Nor could we legislate in favor of slavery, for that would be contrary to the Holy Scriptures, and was, likewise, forbidden by the constitution. This was equal to a prohibition of all legislation on the question. But the General Conference mighl express its Bentiments in a reso- lution. This I was not willing to do at the request of a minor- ity of our Churches. In my judgment, it took a majority to command General Conference action in a cast; which might di- vide tin: Church. In my opinion, at that time, a resolution condemning all slaveholder.-, indiscriminately, as guilty sinner-, would have done the slaves no good, would have so exasperated the masters as to divide the Church— a thing 1 very much wished to avoid -and would have precluded the poi ibility of the Northern Churches doing any g 1 in the South on the slave question, or in spreading the (iospel amone. them, in all time to come. Finding that action of some kind must be had by the body, 288 RECOLLECTIONS OF ITINERANT LIFE. and feeling unwilling to put the integrity of the Church at too great a hazard, I went with the conservatives, both in speech and vote, and the following resolution was adopted : " Resolved, That, in the judgment of this General Conference, the holding of slaves is not, under all circumstances, a sin against God ; yet, in our opinion, under some circumstances it is sinful, and in such cases should be discouraged by the Meth- odist Protestant Church. This General Conference does not feel authoi'ized by the constitution to legislate on the subject of slavery, and by a solemn vote we present to the Church our judgment, that the different Annual Conferences, respectively, should make their own regulations on this subject, so far as authorized by the constitution." This resolution was in agreement with the light we then had, and, in our opinion, saved the Church from immediate division. My action in the premises was assailed with a great deal of mis- representation and bitterness by Revs. John Clark, jr., Edward Smith, and John McKaskey, in a paper called the Spirit of Liberty. Smith, the editor, very kindly called upon my con- gregation, in an editorial, to withhold my support and starve me into measures. Did not this look like persecution in its worst form? To doom me to death by starvation, for difference of opinion, would be about as merciful as to burn me at the stake. My defense against these attacks was made in the West- ern Recorder, and our people, in general, justified my course. The light we had, the progress of events in our cooperation with the South, and the unfoldings of Providence had not, at that time, prepared us for a separation from slaveholding Churches and Conferences. I could not vote for the foregoing resolution at the present time. In my deliberate judgment, not only the slave-trade, but slaveholding under any circumstances, is always sinful. If the sin is not in the man who holds the slave and would free him if he could, it must be in the law which hinders freedom. And where the slaveholder's heart is in agreement with the wicked ANNUAL CONFERENCE AND THE SLAVERY QUESTION. 289 law which hinders freedom to the slave, the sin is hoth in the law and in the man who holds the slave. This thing of part- ing husbands and wives, parents and children, and making mer- chandise of the souls and bodies of human beings, is certainly a sin of the highest character against the spirit and laws of the Christian religion. And for complicity in this mammoth wrong to the colored race, and for other sins, our nation is now un- dergoing a terrible punishment at the hands of a just God, in the form of a most desolating civil war. God be merciful to us tinners. As the year advanced, my health improved, and among the good people of Pittsburgh I found myself comfortable and happy; and not one of them, to the best of my recollection, ever attempted to starve me by withholding support, as advised by the editor of the Spirit of Liberty. A considerable number of my charge were Abolitionists, but they were a liberal-minded people, and allowed me to think and speak and act for myself, without bringing the pressure of starvation to force me into their peculiar views. Where was ever found a more thorough Abolitionist than Rev. Charles Avery? Who was ever more liberal and courteous to those who differed from him in opinipn, than he? And the great body of the members of the Pitts- burgh Church were of the Avery stamp, and copied after him in liberality of sentiment and action. Edward Smith, I was told, aided by John Clark, got up a meeting of the leading abolition members of the Methodist Protestant Church in Pitts- burgh, and used his utmost endeavors to draw them off from me, because I could not, or would not, pronounce the' tine Abo- lition Shibboleth in hie style. But they resisted him manfully, and said to me the next day, with a good deal of pleasantry, thai they had found it necessary to defend themselves against Smith's efforts to take them into a new organization, by the use of my arguments. The year drew to a close. Cowl and 1 had labored together in harmony. At a protracted meeting during the winter, the Church bad been mueli revived; -inner- had been converted and cast in their lot with us, and all was peace throughout the 290 RECOLLECTIONS OF ITINERANT LIFE. brotherhood. A more orderly Church I never knew, nor have I ever found a Christian community of a more trustworthy, re- liable character. Many a time have I thought that I would like to close my life among my Pittsburgh friends, and sleep in death somewhere near the resting-place of brother Avery, my old benefactor, and brother Shinn, the prince of preachers. But God has, I suppose, ordered it otherwise. My sons lie buried here, and I must find a resting-place with them. No difference where our bodies lie on earth, so we all meet in heaven. DIVISION OF PITTSBURGH CONFERENCE. 291 CHAPTER XVI. Division- of Pittsburgh Conference— Elected President— Exercise of Church Dis- cipline—Removal to Steubenville— Toue in Western Virginia— Conference in Pittsburgh— Re-elected President — Discussion on Phrenology— Lumbermen at i. i i ill A.D ventures is the Mountains— Conference at Fairmont— Third Year in the Presidency. In September, 1842, the Pittsburgh Conference was held in Mt. Vernon, Ohio. On my way to that Conference, my horse became so seriously diseased that I had to leave him in St. Clairsville. When I returned, poor Jack was near his end, and died in a short time. From thence, Mrs. Brown and I went, by stage, to a camp-meeting near Brownsville, on the Muskingum Circuit. It was a glorious meeting. Brothers Sliiini. Springer, J. Dalbey, and a good many otlier ministers wen- there, on their way to the Conference. The preaching was attended by the unction of the Holy One; sinners felt the power of saving grace and were converted to God, and professors were itly revived. From the meeting we were taken to Mt. Ver- i in a private conveyance. At that Conference the Mus- kingum District was set off. Rev. Israel Thrap was elected President, and bo was I. We were lefl to settle the question between ourselves as to our fields of labor. I offered 'I'll rap his chi. ice. hoping lie would he equally generoUB and refer the choice knk to me. I'm- I wanted Mu>kiiiguin; but he at once chose that Conference, SO I was left, rather contrary to my wishes, to the Pittsburgh District, with all the hills, mountains, and valleys of Western Virginia ami Western Pennsylvania before me. ^ et among these mountains, hill-, ami valleys I had many warm friends, and felt very well satisfied with my field of labor. My 292 RECOLLECTIONS OF ITINERANT LIFE. district, being in an elevated region, afforded me good water and pure air, and thus contributed very much to my health. The Conference was comfortably entertained at Mt. Vernon, and made a favorable impression on the community; but the slavery question, as usual in those days, occasioned us no little perplexity. Two of the preachers gave us trouble. Each, by mismanagement, had become embroiled with his circuit, and on each circuit a strong party was formed against the Superintend- ent, with an unstationed preacher at its head. On neither cir- cuit did the membership act together in the election of delegates, so each party on each circuit sent up a delegate, and in each case the party adverse to the Superintendent laid in charges to the Conference against him. These double delegations were rejected by the Conference, and both the preachers were re- ferred back to the scene of their strife for trial, under my ad- ministration. As both of these afflicted circuits were large and valuable, I made all due haste to bring on the trials. On nei- ther of the circuits were there any neutrals; all the members were strongly for or against the men to be tried. In each case there were about sixty witnesses, and the indications were un- favorable for harmony in the testimony. Party coloring might be expected under the circumstances, and conflict in testimony might ruin the circuits. In each case I approached the day ap- pointed with much concern of mind — perhaps more than either of the accused felt — and, before going into trial, preached a ser- mon to the assembly, which was large, on Christian charity, showing the absurdity of expecting forgiveness from God if we did not forgive one another. In each case I made the parties in controversy a proposition to try, first of all, to settle their diffi- culties on Gospel principles, by mutual confessions and mutual forgiveness, provided the preacher be removed to some other field of labor. This proposition was accepted, the confessions were made, not only by 'the accused, but by many others on each side of the controversy,, and the brethren generally mu- tually forgave one another. The preachers were then removed to other places, and the whole matter was left to calm down. Some few were dissatisfied, because the accused had not been REMOVAL TO STEUBENVILLE. 293 tried as the Conference had ordered. But what better could I do with such overwhelming, wide-spread, untoward cases on my hands? I maintain that in each of these cases I did conduct a Gospel trial, which reached not only the accused, but both par- ties, with its humbling and reforming influences. The object of all just Church discipline must be to serve the cause of Christ, and I think this end was accomplished. I have stated these cases together because of their general similarity. I had never seen the like of them before, and hope I never may again. The ensuing Conference, very much to my gratification, approved of my administration. Many Churches might be saved from ruin if the mutual confession and forgiveness plan were more gener- ally adopted. That year I retained my house in Pittsburgh until spring, witb brother Cowl still boarding in my family. When he was with them, I felt less concern of mind while out on the district, as I had all confidence in his kindness of heart and willingness to see to their welfare. On the 1st of April, 18-43, I removed to ibenville, to cheapen my rent and living, and to situate my family among old, well-tried friends, where there was a first-class ft- mule seminary, to which I could send my daughter. There, too, my eldest son had the advantages of Dr. Scott's academy. Itinerant ministers can not, in the nature of things, leave worldly wealth to their children" Let them make sure of giving them a 1 Christian education. This is the true wealth of the mind and heart. After living one year in a rented house, I bought a comforta- ble little home of Edwin M. Stanton, Esq., the present Secre- tary of War. When, through the assistance of brother Avery, I made the last payment on my property, the interest, amount- to ninety-three dollars, was all forgiven by Mr. Stanton. "Now," -aid I. --this is all very kind, and completes the wli transaction save the removal of the mortgage." "About that mortgage," he replied, "there will be no trouble, as I never had ii recorded." So, from among his papers, he drew it out, and handed it to me, with a laugh, saying he had "never entertained auy fears of my not paying him." My opinion is, if he had 294 RECOLLECTIONS OF ITINERANT LIFE. found me seriously puzzled to make the last payment, three hundred dollars, the whole would have been forgiven by that kind-hearted man. I am justified in this opinion by his vari- ous acts of kindness to me since that time, especially since he has been Secretary of War. The help he gave me in the recov- ery of my dying son from Grant's army, near Vicksburg, when all other help had failed, will never be forgotten. While I live and cherish the memory of my dear son George, who is now in heaven, I shall always be thankful for such a friend as Secretary Stanton. I have known him from his boyhood. I took him into the Methodist Episcopal Church when he was about twelve years of age, drilled him about two years in a Bible-class, and have full faith in the integrity and benevolence of his character. I felt my home in Steubenville to be agreeable, for I was among an excellent class of citizens. The Methodist Protestant Church in that city stood well in the community, and I regarded the membership generally as pious, earnest, intelligent Chris- tians, among whom it was a pleasure to have my family situ- ated. It was an agreeable place in which to spend what little time I might have to rest from the toils of the district. Some of the best Christian friends I ever had in my life still reside in Steubenville. Among the more prominent of them, it gives me pleasure to name Captain J. A. Dohrman, M. M. Laughlin, and M. E. Lucas. Captain A. Devinny has passed away to the eter- nal world; so has A. Sutherland, Esq. This last-named brother was drawn crooked by rheumatism, and was a man of feeble health; but he was a real, practical philosopher, and had in his mental constitution a rich vein of ready, pungent wit. Shortly after I organized the Methodist Protestant Church in that city, the following anecdote was told me by Rev. T. M. Hudson, pas- tor of the Methodist Episcopal Church in the same place. The contest in court between the Hicksite and Orthodox Quakers, about Church property, was just over. Judge Tappan had been the leading lawyer for the Hicksites. One morning, the Judge, having just heard of the new swarm out of the old Methodist Episcopal hive, met 'Squire Sutherland on the way to his office, and said, with a nasal twang in his voice, while he peeped into TOUR IN WESTERN VIRGINIA. 295 Sutherland's face with his squint eyes, "Hey, 'Squire! I hear you have got the devil in your Church, too." " I did not know that, Judge," said the 'Squire; "when did you join?' 'Humph!" said Tappan, and away he went, amid the pealing laughter of the bystanders. Mr. Sutherland was a true Chris- tian as well as a great wit — a man of sound judgment in ecclesi- astical matters. Having visited all the central part of the district during the fall and winter, the two extremes demanded my attention the remainder of the year. Early in May, with my wife and two of the children, Ann Eliza and George, I started on a long Southern tour in Western Virginia, intending to leave Mrs. Brown and the children with my brother-in-law, Robert Jack- son, at Milford, Harrison County, Virginia, until my return from the Greenbrier country. To make the stages of travel easy. I had arranged to have appointments at suitable distances, both going and coming. While resting at Dr. O'Kelly's, in Morgan- town, George, while at play with the Doctor's children, in the yard, fell and broke his arm. This was a sad disaster; hut the bone was immediately Bel by the Doctor, and we moved on that afternoon to Fairmont. When my meeting in that place was over, it was deemed best not to take the family any further. Robert Jackson was then called on. by letter, to visil them in thai place; and, on Monday morning, leaving my carriage, I took my horse and was oiF for Greenbrier Circuit, with J. W. Beshor, the assistant on Morgantown Circuit, for my traveling companion. It t . >« » k as pretty hard traveling until Saturday, eleven o'clock A. M., •" reach our destination. After a good meetinL' with our Methodist Protestanl brethren, at a place called the Bush, it took us until meeting-time on the following Sunday morning to return to Fairmont. Thus, it will he seen, that, to meet tin' wishes ami expectations of thai distanl circuit and of the Superintendent, Rev. D. R. Belwiok, I traveled hard for near two weeks through mosl intense heat. To go so Gar, righl off from all our other work, for hut one general meeting, .lid seen to he ;i hardship. Vet Presidents of Conferences have to do these things, or the cause will differ. Men may say what 296 RECOLLECTIONS OF ITINERANT LIFE. they will, but I know that presidential visits have a tendency to harmonize our body, and are very valuable to our people, especially on border circuits. A traveling presidency, at the expense of the whole district, ought to be kept up for the gen- eral good of the Church. On rny return I found George's arm improving, and my wife and daughter well. After a few days of rest among old friends, we journeyed on toward Pennsylvania, where we spent about three weeks attending my appointments, and then shaped our course for home. This whole tour was accomplished in six weeks, and, bating a little for the breaking of George's arm — which was well by the time we reached home — it was a very pleasant trip to us all, and prosperity attended the meetings generally. J. W. Beshor was a quarter-blooded Indian ; his mother was a half-breed. This part of his history is true, but in every thing else his statements were mere fabrications. He reported himself to have been born among the Indians, about one thou- sand miles above St. Louis, on the head-waters of the Missis- sippi (I do not now remember the name of the tribe) ; that he was brought in by a missionary, to be educated at Marietta College; that, having spent some time at college, he left and went in search of the Methodist Protestants and joined them, and finally entered the itinerant ministry among them. In many places he delivered lectures on the peculiarities of In- dian character, and generally took up collections. He did this once — perhaps more than once — while with me on our tour through South-western Virginia. He denied ever having be- longed to any other Church than ours, and seemed desirous to be sent back to his tribe as a missionary from our Church, for "he was greatly concerned," he said, "for the salvation of the much-neglected children of the forest." Finally, Beshor came to me and took a transfer to one of the Western Conferences. Immediately after this, it came out in proof that he had been born in Belmont County, Ohio, near St. Clairsville, and had never been among the Indians at all ; also, that he had been a member of the Methodist Episcopal CONFERENCE IN PITTSBURGH. 297 Church in Ohio, and was actually a runaway apprentice from some tin-shop in Wheeling. As this young impostor had de- ceived me, I reported his case faithfully to the brethren in the West, and he could not get a standing among them. He weut then, I was told, to the New-School Presbyterians, but his char- acter followed him. He then went to the Campbellites, and there, too, his character followed him. From thence he went to the Roman Catholics. He seemed to have a "through-ticket." Whether he ever joined the Jews or not, I have never heard. It is an awful thing to be an impostor. Beshor was a talented young man, but he lacked honesty of character. After accomplishing my tour in the north-eastern part of the district, where I attended an excellent camp-meeting, distributed Evans's Ecclesiastical Catechism among the people, and, at the request of the congregation, gave them a lecture on Church government, I returned home and prepared for Conference. Though the Pittsburgh District had, by the division the year before, been reduced in size, yet I had found in it full employ- ment for all my time and all my strength, and at the end of the year felt very much worn down. In September, 184H, the Conference was held in Pittsburgh, and I was again elected President. We had a very pleasant, harmonious session, and the impression made by the body on the community was decidedly good. This year I had no eccle- stical investigations to conduct; all the preachers were at peace among themselves, and success generally attended their labors. All my traveling was by buggy, which I now found to be less fatiguing than by saddle. From the lake on the north to Greenbrier in the south, I found no hills or mountains that I could not manage to pass over in my buggy. The nol>l<' an- imal I drove was always sale and reliable; she was of great spirit, and, when it, was found necessary, could take nie liflv miles a day, if the roads were good. As the usual amount of laboi ami privation were required this year, T shall QOl enter into detail.-. bu< only give a few of the more interesting occur- rences. In attending to my appointments, I traveled among the hills 19 298 RECOLLECTIONS OF ITINERANT LIFE. of Western Virginia, until I came to Parkersburg, in my buggy, and then left it and "Lize" in the care of a friend, and took a steamer for a point ninety miles below, on Jackson Circuit. My meeting was at Ripley, in the court-house, twelve miles out from the river. When I landed at the mouth of Mill Creek, an elderly gentleman met me on the bank, to whom I made myself known, and that I wanted a horse to carry me out to Ripley, to attend my meeting the following day — Saturday. Said he, " If you will come and rest yourself with me to-night, I will furnish you with the best horse for the trip in Jackson County; provided, you will agree to leave an appointment and preach for us, at my house, on your return." To this I agreed, with a great deal of pleasure, and was very kindly entertained by that courteous family. In the morning, when the horse was brought out, he had on an old Mexican saddle, with a piece of carpet under it instead of a pad, and the old gentleman apolo- gized for his lean appearance, by saying, "The winter has been long and hard, feed very scarce, and, as a consequence, the horse is rather low in flesh; but he has a stout frame, and will carry you very well." When I saw that animal and his rigging, I thought of what I read in a newspaper about the productive- ness of Jackson County. A gentleman passing through a lane said to a colored man sitting on the fence, "Is this a pretty good country?" The answer was, "First rate, massa, first rate; it brings two crops a year." "Ah!" said the gentleman, "how is that?" "Why," replied Sambo, "in de fall ob de year massa sells off all de hay — dat one crop; den in de spring ob de year he sells off all de skins ob de cows — dat two crops." It did seem to me that the skin of that horse was very near going into the second crop. A rain had fallen, the road was slippery, and the horse had no shoes — up hill it was bad, down hill it was worse. The feebleness of that poor horse, and the slipperiness of the road, made my ride dangerous to life and limb all the way. Finally, with no little mud thrown on me by the long, sweeping tail of that " best horse in Jackson County," I reached my destination, and preached in the Ripley court-house, to quite a large congregation. DISCUSSION ON PHRENOLOGY. 299 That day, in company with, two other preachers, I dined with the clerk of the court. At table the conversation turned on phrenology, the company being divided in opinion. A young preacher of the Methodist Episcopal Church, who took the lead in favor of that so-called science, said to me, "You had a very talented lecturer on phrenology to hear you to-day, and he will be here in a few minutes to see you." The clerk of the court, who was also a local preacher in the Methodist Episcopal Church, asked my opinion of phrenology. Being thus called out before that company, I said, without any hesitation at all, that I had not the least confidence in it as a science. " But," said I, "for the sake of accommodating the present company, I will admit that if a man has no head he can not think. But that the power of thought on all subjects, or the cast of char- acter, is. made to depend upon the bumps on the cranium, is a matter which, in my judgment, lies beyond the reach of proof. Some of the finest heads I ever saw — taking phrenology for my guide — I have found on the shoulders of natural fools; and other heads, absolutely under phrenological condemnation, be- longed to profound philosophers, statesmen, and divines; so, when a pretended science contradicts experience, I must re- ject it.' "I wish," said the young preacher, "you had been present to hear the lecture- during the pasl week; you certainly would have bi ivinced thai phrenologj is a real, substantia] sci- ence -as truly so as mathematics." "Gentlemen," I replied, '•in my judgment, phrenology is in open conflict with the moral government of God. It is certain, according to the Bible, that truth, justice, betfevolence — in short, religion, is required of us all. It i- also certain as Holy Writ can make it, that through- out all nature God ha indicated his designs. He need qoI gi i us a revelation to teach as the use of the eyes, the ears the teeth, the hands, the feet: in all these, and in other cases, the gift indicates the intention of the giver. Now, where a man, in his original formation, lacks eyes, ears, or teeth, it is equally clear thai God doc. not intend thai he -h.ill Bee, hear, or chew his food. And it is just ae i lear, too, that if God, in any man's 300 RECOLLECTIONS OF ITINERANT LIFE. original formation, has given him no organ for veracity, he means him to be a liar; if he has given him no organ for jus- tice, he means him to be a rogue ; if he has given' him no organ for benevolence, he means him to be a selfish miser; and finally, to include all this in one thing, if God has given him no de- velopment for religion, he means him to be a wicked infidel. So here phrenology and God's moral government are in con flict, and I am constrained to reject the former because it can not be reconciled with the latter. "Suppose we admit all this," said the young preacher, "edu- cation will develop all these organs of truth, justice, benevo- lence, etc." "So, then," I answered, "it comes to this: God's work, in forming man's cranium, was defective, and man, by education, is to improve God's work and make man capable of morality and religion ; thus, in all cases where education de- velops the organs, morality, religion, and eternal happiness are not of God, but of man." Just at this juncture, we saw the lecturer coming on to the porch, and out went my opponent, to have his head examined scientifically. When dinner was over, the rest of us went out. The young preacher cast his eye on me, and said to the phrenologist, "This man don't believe in your science." " At this the individual addressed gave me a very grave look, and said, " I hope, sir, you will be open to conviction." "Yes, sir," said I, "if you have any thing to con- vict me with." "What kind of an argument," he asked, "do you want?" I replied, "Fifty-one years have now passed over me ; by this time I may be supposed to have a tolerable degree of knowledge of my own character. If you will examine my head and come any way near making a correct estimate of my mental and moral character, I will be an unbeliever no longer." "Agreed, sir," said he; and I sat down to undergo a phreno- logical examination. As the operator progressed, the chart was marked carefully. While this was being done, I saw rather a rough class of people collecting about us, but suspected no evil design. When all was over, I took the chart, went in and seated myself at the back window of the dining-room, to over- haul the marks, and see what kind of mental and moral char- LUMBERMEN AT GOOSE CREEK. 801 aeter scientific phrenology had given me. It was in all respects too good. I came out too great a man. He even gave me ex- traordinary poetical powers, at which I laughed heartily. Im- mediately the crowd came in to inquire " what I thought of phrenology as a science?" I told them that, "in my judgment, it was nothing but a humbug." Out they all went, and in about ten minutes, on hearing a great noise, I looked out, and there went the phrenologist on horseback, with the mob after him, hurling sticks, stones, and eggs, and making a furious uproar. The poor fellow was flying for his life, with his hat off and his saddle-bags on the pommel of his saddle, crying "Murder! murder!" He was much more frightened than hurt. Though I did not believe in phrenology, yet I always abhorred mobs, and felt afraid that I had, unintentionally, had some influence in getting up that one. I found, on inquiry, that matters had for several days been ripening to that result, and when I pro- nounced phrenology a "humbug," it was the last drop in the cup of bitterness, that made the waters overflow and sweep the phrenologist out of town. After a pretty good meeting in Ripley — somewhat embittered by the fate of the phrenologist — I returned to the river, with my borrowed horse in better plight, and the road in better order, and preached to a crowded congregation in the house of my old friend who lent me the horse. The next morning I returned by boat to Parkersburg, to go on my way to the Greenbrier country. After a night's rest at Parkersburg, with James Dagg — a cousin of my wife — who had taken good care Of ■• Lize," I was off early the next iiiuming fur Weston, a dis- tance of about eighty-four miles. Traveling on the Staunton pike and making fine speed, I came to Goose Creek, a distance of twenty miles, by cleu-n oVloek A. M. About one quarter of a mile, on the Parkersburg Bide of said creek, I saw three men in the road, who bad jus! come oui of a tavern, all very drunk. o of them were trying to put the third one on a very poor horse, with high hip bones, and on the horse there was an old ged Saddle. I drove up beside them and halted, to witm the effort. They had him by a Leg and an arm on each .side, 302 RECOLLECTIONS OF ITINERANT LIFE. and were hoisting away to get him into the saddle, still calling out as they lifted, "Are ye up now, John?" "No, not yet," was John's reply. Then another effort was made, with another call, "Are ye up now, John?" and the same answer was made, "No, not yet." After taking breath, another effort was made, and John was thrown into the saddle. He then reached for- ward over the pommel of the saddle, took the horse round the neck with his arms, and rolled as if about to fall on one side or the other. At last, with his leaden, heavy eyes, he gave me a real drunkard's look, and said, "Who the d — 1 are you?" "Gentlemen," said I, "is this Goose Creek I am coming to?" One of them swore it was Goose Creek. Said I, "Is there not a toll-gate at the creek?" With an oath, one of them replied that there was, and coming right up, he demanded toll of me. " It will be time enough to pay," said I, "when I get to the gate, which is a quarter of a mile ahead." But he contested the point stoutly, with oaths, insisting upon immediate payment of toll. "Come, my good fellows," said I, "when I pass the gate I '11 pay my toll, and not before." Then said I, "Is there not a man living about half a mile up this creek by the name of Thornton?" Then one of them, with both hands and his right foot lifted up, and an oath in his mouth, said, " That man married my sister." Just then one of them came near, laid his hand on "Lize's" inane, looked up in my face, and said, "A-a-a-aint you a preacher?" "Yes, sir," said I, "that is my calling; I try to do a little in that way." "Well, sir," said he, "if a body might make so free, wha-wha-wha-what Church do ye belong to?" "The Methodist Protestant Church, sir," said I. Then lifting up both hands and one foot, with great vehe- mence he said, "Be d — d if I don't b'long to the same Church myself." So there I was, right among the brethren, for they all claimed to "belong to the same Church." Immediately they all got at me to stop in the neighborhood and preach, saying that just beyond the creek they had a h — 1 of a fine meeting-house, and if I would only allow them, they would circulate the appointment, and get me one of the d — dest congregations that any man had ever preached to in all that APPOINTMENT AT MORRISON'S. 303 country. I excused myself, as lacking time, and drove on to Thornton's for dinner. I have given this narrative just about as the facts occurred, deeming all the various phases of human nature capable pf ministering instruction. I found, on inquiry, that these men were members of the Methodist Protestant Church ; that before they joined the Church they had all been very intemperate ; that they were hard-working lumbermen, and had, generally, since they became members of the Church, con- ducted themselves with sobriety; but that sometimes, when they went down the river with lumber, they came back in what was called a "spree." When they got sober, confessions and promises of amendment were made by them to the Church, and it was deemed best still to allow them to retain their member- ship, in order, if possible, to save them. (Query : was not this, •under all the circumstances, the better way?) In them the vir- tuous principle was in a perpetual Struggle against an old, vicious habit. To have excommunicated them would certainly have been their ruin. To bear with them, and keep the bond of Church obligations upon them, was, in all probability, the only way to save them. Yet. after all, great care should be taken, and the lenity of the Church should only be extended when it is in evidence thai persevering efforts are being made to overcome evil habits. At Weston T left my buggy, took to my saddle, and went on to my appointment at .Morrison's, on Braxton Circuit. There I met with Rev. John Eardman, who. with Dr. Williams, agreed to accompany me through the mountain ranges, to the Green- brier camp-meeting. The meeting at Morrison's was quite fruit- ful in conversions and in the general edification of the Church. When we started foi Greenbrier, it was found 1>\ Eardman ami I tli.it Dr. Williams "had >ni ax '<> grind." In thai case I eonld not hell, him: but Eardman did, by carrying his saddle- bags full of the Doctor's books. When we started, "Now," said brother Morrison to the Doetor, who was his nephenp"do you take these brethren t" tic- house of my daughter to night, on-' niil<* 'iff from the main road, seven miles 'hi- side of Nicn- ' olas Court house. There they will be comfortably entertained." 304 RECOLLECTIONS OF ITINERANT LIFE. That day, in a cabin by the wayside, we made our dinner on rough corn-bread and very sour buttermilk. Toward sundown, " Now," said the Doctor, " I '11 turn off here, and spend the night with my cousin, and overtake you in the morning, before you leave Nicholas Court-house." This roused our indignation, for we thought, according to the instructions of his uncle, we were all to go to his cousin's. To be impressed with the idea that the Doctor was treating us unfairly, and to have his books to carry too, was rather galling on brother Hardman, with whom I felt no little sympathy. We both regarded Williams as a tricky doctor. A little after dark we reached the village and put up at a tavern, ate a hearty supper, and sat up late, to let the digestive process go forward. So, after a good night's rest, we were up early, had breakfast, and waited for the Doctor until eio'ht o'clock ; but he did not come. From the Court-house, through that vast range of mountains, to Greenbrier, we had no road — nothing but a blind path — no Doctor to be our guide, as promised ; and Hardman was carrying that man's books ! What a bore ! Without a guide,, we sat out, determining to find the mount- ain-path, if possible, independently of Dr. Williams. In four miles, we came to the Gauley River, an exceedingly rapid stream. Under cover of an island, in a very small ferry-boat, we went up a great distance, to take the shoot for the other shore. If we missed the landing, we should be dashed against rocks, for there was but the one place to get out. Our horses were very much scared at the noise of that thundering river, and could scarcely be held in the boat. But the ferryman un- derstood his business well, and made the landing in safety. So, paying him forty cents each, and thanking him kindly for his skillful management, we betook ourselves to the path of the mountains. That day we traveled hard, got very hungry, but found no place for refreshment. At last we met four hunters, with three horses loaded with four deer, which thev had killed at a deer-lick. They told us of a house, about ten miles ahead, where we might possibly get entertainment for the night- On ADVENTURES IN THE MOUNTAINS. 305 we went, hungry enough, men and horses all jaded down. Those were ten long, weary miles. Finally, about four o'clock in the afternoon, we found, in a gap in the mountains, the place named by the hunters, and there we put up for the night. It was an unpromising place in appearance ; but to go the remaining fourteen miles across the mountains was impossible. That place was called C 's Tavern. It was a mere cabin, with one room, and a little shanty at one end of it for a kitchen. After seeing the horses get a little hay. I called for supper, and told the lady of the house we both desired tea. "God bless you," said she, "there is. not an ounce of tea in all this county." "Well, now," said I, "if you have n't any, I have, and sugar too." So, opening my sad- dle-bags, I handed her the tea and sugar, of which, to all ap- pearance, she took out plentifully, and returned the balance to me. Then we waited, with as much patience as hunger would allow, for our suppers; but, seeing no favorable signs, we went out to a peach-tree, but the fruit (it being October) was hard and bitter; so we failed in this resort. Returning to the house, we continued to wait. Finally, the table was drawn out, the cloth laid on, and a saucer, with something in it intended IV >r butter — but it looked like bear's oil — was placed upon it; then came the plates and tea things. At these promising signs our appetites were whetted up to the highest degree. But still we wire doomed to wait awhile longer. Ultimately came a plate of corn-dodgers, to appearance finely baked, ami, last of all, a Bhoulder of bear-meal in a large dish. We were then invited co tli': table. When tho blessing was asked, then said the woman — who had taken the place in thai house of Mrs. C , a banished wife — "Gentlemen, 1 owe yon an apology; I have spill your tea, and have nothing for you in place of it but warm water." "Why. madam," Baid I. "why nion to intemperanci . and occasioned do little disturbance to the congregation and myself. Never would that n»an bave done such a thing if be bad been sober. Poor Suttonville is now (18(J5) in min-. having been desolated by the war. The next 332 RECOLLECTIONS OF ITINERANT LIFE. morning, brother Squires and I made an early start for the quarterly meeting, twelve miles up the river. Most of the way there was no bottom land ; the lofty hills came precipitately down to the Elk River, whose waters ran rapidly and were very clear. It was found somewhat hazardous to travel along a very narrow path, with the river to the right, sometimes from fifty to one hundred feet below, and a steep hill or mountain on the left, rising high above the travelers. In one place the turn- ing of a boat in the. river was a very interesting sight. The boat, bottom upward, with a large pile of rocks on it, was floated out into deep water ; then the rocks were all moved over to one side ; that side went down, the other side was elevated, until at last over it went, and, as it turned, the men who conducted the operation took to the skifl" for safety. Ultimately, we reached the Union Mills, the place of the quarterly meeting. Here, among the mountains, was found some good bottom land and several farms. But from the banks of the river to the tops of the mountains, on each side, the height looked fearful, and the whole scene was truly grand — well calculated to fire a poetic imagination. The people assem- bled for worship in the family residence of brother Skidmore. It was indeed a crowded house. Where all the people came from was more than I could even guess. When the preaching was over, the Quarterly Conference was announced. But very few left the house; all seemed anxious to see all that was to be done. Before we entered upon business, Rev. A. J. Warin, the superintendent, brought to me a man rather under middle size, with black hair and keen black eyes, who wore what is called in that region a hunting-shirt, girded on with a leather strap, and introduced him in about the following style: "Brother Brown, I wish to make you acquainted with brother Hosea, our class-leader; he has killed five bears this fall!" — thus seem- ing to commend him in his office of class-leader by a careful mention of the number of the bears he had killed. A good deal of pleasantry followed, and it was wound up with an invitation from brother Hosea to go home with him, just LIBERALITY OF THE MOUNTAINEERS. 333 across the river, and eat bear-meat for dinner. But, fond as I was of bear-meat, and other kinds of wild game, to which I had been accustomed in early life, I had to decline his invita- tion, in view of attending to the business of the Quarterly Con- ference. When the Quarterly Conference and dinner were over, away went all the men present, to carry boards from the saw-mill hard by, to prepare seats for the Sunday congregation. A great oak, rather low, with wide-spread branches, standing on the bank of the Elk River, afforded a splendid shade for the occasion. Sunday came, and although it was the 1st of No- vember, yet no frost in that region had seared the leaves of that magnificent tree. The congregation was very large — too large by about one-half for the extensive preparations made. Where did they all come from? It was amazing to see such an assemblage of people in such a mountain region. A few from distant points were clad iu the richest style, but the great mass wore the homespun dress of the mountains. All were civil and very attentive to preaching. That day, under the shade of that venerable oak, God gave me unusual liberty in preaching Jesus and the resurrection, and there were throbbing hearts and burst- ing emotions throughout the congregation. God alone can toll what became of the good seed sown that day. Doubtless some of it fell in good ground, producing fruit unto life eternal. When the harvest comes, we will know. At the close of the sermon, the superintendent said: "The President's claim on Braxton Circuit is just ten dollars, and, from the look and feeling of this assembly, I am confident every cent of it can he raised. Stewards, please proceed and take up the collection." A.way went the two stewards, very tall, stilty- looking men. They went in ;i hand-gallop; too fast, 1 thougl \ to gel any thing. People must nave a little time to get their purees open. While this collection was being made, I wae Bay- ing to myself, "Can there be money in these mountains? Out of what can it be made? No doubt the people would give it if they had it to give." But the superintendent had faith in 334 RECOLLECTIONS OF ITINERANT LIFE. his mountaineers. In a trice the stewards returned to the stand with ten dollars and twelve and a half cents. The superintend- ent thanked the people for their liberality, then turning to me, said: "This is a lumber country; just now money is plenty, and these people take delight in paying their President, and their preacher, too." I regarded this as a good example, worthy to go down, like their own clear, mountain stream, into all the land below. Some people, in the midst of plenty, always " make a poor mouth," and .give grudgingly. These mountaineers al- ways gave liberally when they had it, I was told, and only re- fused when all their money was gone. Next followed the holy communion, attended by a rich flow of heavenly feeling. It was a time of refreshing from the presence of the Lord. City Christians, who have this privilege once a month, can hardly form an idea of a communion season among mountain Chris- tians, who rarely have it oftener than twice a year. When the congregation was dismissed, they all sat down again, and seemed loth to leave the place. Mr. Skidmore, the proprietor of the premises, came to me and said : " Do you see that man with a blue hunting-shirt on? He sits on the corner seat to the right." I replied in the amrmative. Then turning a little to the right, he continued: "Do you see that high point of rocks across the river?" Again I answered, "Yes." "Well," said he, "that man was born in a cave under that point of rocks." "Why," said I, "you astound me. I should like to know his history." Mr. Skidmore then gave me the follow- ing narrative. "On the opposite side of the river, the two Carpenters, the first white men that ever settled in this country, erected their cabin. They were brothers. The elder had a wife and one child; the younger was a single man." Then pointing still fur- ther to the right, Mr. Skidmore said : " About where the lower fence of that meadow stands, the younger brother was killed by seven Indians. Immediately, the elder Carpenter removed his wife and child to the cave under the rocks, and went in pursuit of the Indians. He had a far-shooting, trustworthy BORDER LIFE IN WESTERN VIRGINIA. 335 rifle. He soon overtook them, and, at long range, brought down one. The others all turned and fired, but their balls fell short. They gave chase after hirn; but he loaded as he ran, and, at a convenient place, turned and brought down another. Then the Indians halted, and while they were trying to carry off their dead companion, he killed a third, and before they could possibly get out of the country, this daring warrior killed five out of the seven Indians. The remaining two escaped, leaving their dead, with all their guns and ammunition, behind them. "Carpenter then returned to his cabin, buried his brother, then went to the cave under the rocks, where he found, to his sur- prise, that during his absence his wife, in that lonely place, had given birth to another son. That son is now sitting before you! Carpenter remained with his wife in the cave until she was able to endure a removal to the cabin. Starvation had then over- taken them; they had neither meat nor bread: as for tea and coffee, they were out of the question in those early times. The cows had not been heard of for more than a week, so they had no milk. Carpenter took his gun and went to the woods for game, and, in a little time after his departure, Mrs. Carpenter heard the cow-bell in the distance, up a valley" — toward which Mr. Skidmore pointed. "This wonderful woman, every way equal to her husband in pioneer life," continued Mr. Skidmore, "disposed of her children by putting the babe into the bed, and tying the little boy. who could run about, to the bed-post. This done, she waded the river, then a little over two feet deep, and Started after the COWS, fully determined to have milk for her children, if possible. "Being feeble, and the distance greater than she expected, she was ah feral hours. When Bhe returned to the river with the cattle, to her profound astonishment, a rain on the unl aina -none had fallen where Bhe was— had caused a sudden rise in the river of aboul twelve feet. From the plaee. wheiv she. stood, she could plainly see that the water was in the house, and already covered the floor where her little hoy was tied! 336 RECOLLECTIONS OF ITINERANT LIFE. All the deep, moving feelings of a mother's heart were stirred within her, and, with the courage of a lion, she drove the cattle into the river, and as they went in, seized one of the largest by the tail, and over she went, and saved her children. In a short time her husband returned with game; so they had milk and meat, if they had no bread, and rejoiced together in their homely fare and in the safety of their children." This is a little sketch of border life in West Virginia in early times. Ever since the rebellion, that people have had another kind of foe to deal with, in most instances far worse than the Indians. They have needed the spirit of Carpenter and his wife to sweep the rebellion from their mountains, hills, and valleys. Blessed be God ! loyal hearts were found to fight the battles of West Virginia, and she is now, by her own voluntary action, a free State. The bodies of the Carpenters lie entombed among her mountains, but their spirits — like that of Elijah in John the Baptist — have gone abroad among her people, to urge them onward to the battles of freedom for themselves and for the nation; and to-night (February 3, 1864,) this nation is free from all complicity with slavery, not only by the Proclamation of the President of the United States, but by the action of our National Legislature. Will God, in mercy, now forgive the sins of this nation, restore the Union, bring this terrible war to an end, and give us peace in all the land ! In the northern portion of the district I had much hard ministerial labor, but no further controversy on the subject of Church government. Our cause had some prosperity, but our success in that quarter has never been of a gratifying character. The extremes of the work have often been found to suffer, be- cause the tendency of our preachers, like the blood to the heart, has been so constantly toward the center of the Conference. Can not this tendency be a little changed? Let the warm life- blood of the Conference, in the form of ministerial piety, tal- ent, and influence, be thrown, by the appointing power, to the extremes, and prosperity will follow. At the close of the year, I returned to my family in Steubenville, sick. Fearing that I ATTEND CONFERENCE. $37 would not be able to attend Conference, all my Conference busi- ness was committed to tbe bands of Rev. John Cowl, who agreed to take care of my interests, and convey my message of love to tbe brethren. Yet, after all, weak as I was, being encouraged by two medical friends, I did make the effort, and reached Conference about the third day of the session, with Mrs. Brown as my traveling companion. *388 RECOLLECTIONS OF ITINERANT LIFE. CHAPTER XVIII. Removal to Connellsville, Pennsylvania— A Revival of Religion— Modes of Bap- tism— Camp-Meetij is— Geneeal Confeeence— Madison College— Family Afflic- tions. In September, 1848, the Annual Conference was held in Fair- mont, Virginia, and I was stationed in Connellsville, Pennsyl- vania. Never had we been better entertained than at Fairmont. The country towns have always done well by our Conferences. A sore spell of dysentery had reduced me to a mere skeleton. I had been almost at death's door. Wheu I reached the Con- ference I could scarcely walk, and on entering the church and seeing the brethren, I was overcome by emotion, and could do nothing but weep nearly all that afternoon. In due time, how- ever, my strength returned, and I was enabled to take part in the business of the Conference. That year I ought to have rested, for I was really unfit for min- isterial service; but preachers being scarce, and the Church at that time without funds to sustain disabled ministers, I yielded to the necessity of the case, and, at the instance of brother J. W. Phillips, the lay delegate from Connellsville, I consented to be appointed by the Conference to Connellsville Station the following year. Against I returned home niy health was much improved, and I felt quite encouraged to hold on my way. Af- fliction had done my spirit good, and I felt like more fully con- secrating myself to Christ and his cause. To be instrumental in saving sinners and in building up the Church of Christ was every thing now to me, and all things else seemed less than nothing and vanity. In removing to Connellsville, my household goods went to i REMOVAL TO CONNELLSVILLE, PENNSYLVANIA. 339 Pittsburgh by tbe river, in a keel-boat, the water being at a very low stage. The children went across the country in my buggy, while the remainder of the family went by stage to Pittsburgh, then on a steamer, with our goods, to Brownsville. From that point, the latter were taken in three open wagons, on a very rainy day, to the place of our destination. All our fur- niture and other things — about all we had — were exceedingly injured. Such is often the lot of an itinerant preacher. Those of us who went by the steamer with the goods to Brownsville were taken by stage from that point to Uniontown, thence by private conveyance to Connellsville. Finally, by various routes, no little trouble, and great damage to our property, we all reached our new home, and were cordially received by the Church. The Connellsville Church was not wealthy. No hope of worldly gain moved me to go to that people. I went by invi- tation of the delegate, and by appointment of the Conference, because in that Church I had many highly valued Christian friends; and because my health required care, a small field of labor suited me best. I have reason to believe that my appoint- ment had the Divine sanction, for, during my first year there, Grod favored as with a glorious revival of religion. Many souls were saved by grace, and added to the Church. Yet, in that place there were evil influences and agencies at work, which caused some, upon whom much labor and cave had been be- Btowed, to backslide from the Lord. This was a grief to my bouI. To see those in whose conversion I had entire confidence grow Cold in religion, neglect the means of grace, yield to old sinful habits, drop nut of the ranks of the sacramental host, and finally die <>!' intemperance, could bring me nothing but grief. At their graves I had no wonl id' cheer for surviving friends — nothing hut warning to sinners, mingled with tears for the lost; for a" drwiJcard can inherit the kingdom < President Cox, when he came home; and, from a con- versation which I had with him, I had full confidence that our troubles would Boon be ended by Harbaugh's restoration. Hut, on Saturday evening, March 28, the faculty met. Cox wad 374 RECOLLECTIONS OF ITINERANT LIFE. present, and, contrary to my expectation, gave his official sanc- tion to the decree of banishment pronounced against poor Har- baugh. So his penitent letter availed no more with Cox than with his colleagues. I was informed by Mr. Cox of his con- firming their decision, on Sunday evening, as we returned from church. I only remarked at the time, that "I hoped no injury would happen to the college from what they had done." He replied, that they "would have restored him, but he was a hypo- crite." Hypocrite! said I to myself, as we parted; how can the faculty know that? Who but the living God can search the heart of that boy? Have these young Southerners attained to infallibility ? That night I slept but little. My heart was sorely troubled. A college without mercy to the penitent ! A faculty claiming infallibility, to sustain themselves in acts of cruelty ! Such thoughts came and went at pleasure through my mind. On Monday I took the charter of the college, and went to Cox, to show him, from that document, that things in our college were not right; that the faculty were bound to govern the college according to the laws sanctioned by the Board of Trustees, and that neither the charter nor the by-laws made by the trustees gave any sanction to the military system introduced by the fac- ulty. "Our college building," said I, "is at this time a place of deposit for muskets. Our students are in military garb; are mustered on the commons and in our streets several times a week. They attend church on the Sabbath-day in their military uniforms. The demerit-mark system is a military affair. What is to be done?" Cox said he "regarded all this as being in agree- ment with the charter, as no infringement of the by-laws, and as essential to the final success of our literary institution." So he and I differed very widely in our opinion about what was necessary to the success of a Christian college. At that time he informed me he had communicated to Harbaugh's father that he was to be sent home. "What," said I, "and no final action of the board in his case!" After a little reflection, I said: "Perhaps it is as well so; you have done it all yourselves. He is now sent home by decision of the faculty alone. Don't FACULTY THREATEN TO RESIGN. 375 trouble the board with it." I felt afraid of the consequences to the college. Cox said he " had only reported the case to Har- baugh's father as far as it had gone; he knew it must come be- fore the board." On the following Saturday there was a meeting of the trust- ees. After transacting all the business in a very harmonious manner, Cox brought up the Harbaugh case, the other gentle- men of the faculty being present. The entire faculty objected to Harbaugh's being present and to his penitent letter being read, for he had sent a copy of it to the board. It took con- siderable time to hear the j>ros and co?is, and finally settle this little matter. The faculty had speech about with the board. Air. Cox gave distinct intimations that resignations might be expected if the board admitted Harbaugh, or allowed his letter to be read; as if the only office of the board, in such a case, was blindly to approve of what the faculty had done, without hearing the other side at all. If this were not done, resigna- tions might follow. On an appeal to me, in the chair, I de- cided that, '-in a Methodist Protestant college, in an appealed case, as I considered this to be, Methodist Protestant usages should be maintained, as far as the charter and by-laws will allow. In this case there is no obstruction from these docu- ments; so Harbaugh may come in, and his letter may be read." Alter this decision, the threatened resignations did not follow, and we adjourned for dinner, all in a pleasant mood. At two o'clock the board reassembled. All the members of the faculty wen: there. Harbaugh Was admit ted. and his peni- tent letter read. He had DO defense to make; that letter, he said. Btated his desires Chlly. All he wanted was mercy; SO he was directed to retire. Not wishing to call in question the military Bystem — under which the college had been placed hy the faculty — until the end of the year, a motion was made hy J. L. Phillips, seconded by Hon. A. Stewart, to sustain the action of the faculty, and recommend that body to restore llar- baugh. Alter a good deal of discussion, Carroll ami Cos evi- dently .•liming to overawe the board with their threats of resig- nation, if a motion were adopted recommending the boy to their 376 RECOLLECTIONS OF ITINERANT LIFE. mercy, that motion was withdrawn to make way for another. Then Hon. R. P. Flenniken, with Dr. D. Gibbon for a second, offered another motion to the same effect, only a little more full, for it assigned reasons for Harbaugh's restoration; namely, "his peniteut letter and his tender age." The first part of this mo- tion was adopted, as it sustained the faculty; but on the second part the tug of war came on. All the members of the faculty opposed it in rather a fierce and fiery manner. They indicated a determination to resign if the motion were carried requesting them to restore Harbaugh. In their opposition they were assisted by Hon. A. Stewart. He admitted that Harbaugh ought to be restored ; but said, " My doctrine is this : if we carry on the college, the faculty, right or wrong, must be sustained." This gentleman would have voted for the motion as a matter of right ; but, as a matter of expediency, to retain the faculty and carry on the college, he voted against it. He was not by any means the first man in the world who "did evil that good might come." Cox then labored hard, first, to sustain the action of the faculty in banishing Harbaugh for his impertinence ; and, secondly, to show the great mischief to the college which must inevitably result from adopt- ing the motion then under consideration. Among the evils which would immediately follow its adoption would be his resignation and that of his associates. So, then, these gentlemen would not even allow the board to ask them, respectfully, to show mercy to a penitent student. If it was done, they would resign. The very thought of such a spirit as was here evinced was terrible to me. But Cox went on. "Harbaugh," he said, "never wrote that peniteut letter. Besides, if he did, he was a vile hypocrite; for, the very next day after it was written, he was heard down street, by a respectable student, boasting how he had, in that letter, given it to the faculty." I noted this statement particularly, and knew it to be untrue and injurious to Harbaugh's reputation. My whole family could testify that he had not left my house to go anywhere for three days after that letter was written ; and they, with the boarders at my house, knew him to be an open-hearted, honest-minded youth — one who HELPING THE PENITENT. 377 had been trained by reputable Christian parents to detest hy- pocrisy. Hon. R. P. Flenniken then said he wished to hear from me. So Dr. Gibbon was called to the chair, and, in the kindest man- ner I could, I spoke of the faculty as gentlemen, as being well- qualified instructors, etc., and that all who knew me would give me credit for the sincerity of my efforts to promote the interests of the college; and, in my judgment, to pass the motion then before the board would accomplish that object. I then ex- pressed my hope that no such evils as brother Cox had inti- mated would follow its adoption, and went on to say: "He has asked, with an emphasis, What good can it do? It will do this: it will let every body know that there is mercy in Madison College for an erring student who repents and promises amend- ment. At least it will show that there is mercy in this board. It will ruin the interests of this institution, throughout the Church and in all the country, if no forgiveness, is extended to erring students when they repent and promise amendment. Brother Cox says Harbaugh is a hypocrite, and, to prove it, tells us of a respectable student who heard him down street, next day after his letter was written, boasting how he had given it to the faculty. Now, at our house, we all know this statement to be a mistake. Harbaugh did not leave our house to go any- where for three days after. On the third day, he went out into the town for the first time, and when he heard how his letter had been treated — bitterly criticised, and regarded as making the matter worse — he then complained of the faculty, and for a time regretted having written it at all. "It is said by In-other Cox that Harbaugh never wrote that penitent Letter. What then? It will not follow that it was wron- for him to obtain assistance in writing it. I wrote it for him. It is my duty to help the penitent. I found him weeping, and believed him to lie sincere. After three days' Bore distress on account of his situation, I advised him to write that letter, ami. at his request, I wrote it lor him. and think 1 did right in so doing. It can not he wrong to help the erring to re- turn to duty. His conduct wa- impertinent. Justice can do 24 378 RECOLLECTIONS OF ITINERANT LIFE. nothing for him. His only plea is mercy, and I hope he will find mercy at the hands of this board." The hard-hearted treatment received at the hands of the faculty by Harbaugh roused the impetuous temper of J. H. Deford, Esq., who gave us the next speech. I do not recollect his points. His severity on the faculty made me forget the chain of his argument. He was several times called to order, but refused to obey. Three members of the faculty left the house while he spoke; so did several members of the board. In- deed it was a moving time. By the threats of resignation pre- viously made and repeated that day, and from their leaving the house in an angry manner while Deford was speaking, I was led to expect every one of them to resign if the action of the board in the slightest degree disturbed their decision in the Harbaugh case ; and I was prepared to let them go, for I wauted God's mercy to the penitent fully established in the government of Madison College. When Deford's speech, so offensive to the faculty in its character, was over, the members of the board re- turned, and about nine o'clock at night the vote was taken, and the question lost. So the faculty triumphed over the board and over God's mercy. A Christian college, and no mercy in it for an erring student who repents, implores forgiveness, and wishes to return to his duty again! What a burning shame! The very men — excepting Flenniken and Deford — who brought forward the motion requesting the faculty to restore Harbaugh, in consequence of his penitent letter and tender age, abandoned their own measure when it came to the vote, for fear the faculty would resign. I knew full well that, unless a change could be effected, this would be the death of Madison College ; and felt in my heart that my days in connection with that institution were, if things remained in their present position, about draw- ing to a close. To trample on God's mercy for the purpose of sustaining faculty authority was revolting to my judgment and conscience, and I resolved not to do it. On the following Monday morning the college was opened as usual, and that day Mr. Cox told me all was quiet, and that he thought there would be no resignations. But, in order that NO MERCY FOR AX ERRING STUDENT. 379 I might remain myself at Madison College, I felt it necessary to make another effort to enthrone mercy over that institution. To accomplish this, I got Mr. Flenniken to go to President Cox and ask him, as the matter was now wholly with the fac- ulty, and the board was done with it, to take early measures to restore Harbaugh, and that the peace of the college would then be reestablished. Mr. Flenniken soon returned, and informed me that Cox said " nothing could be done then; they might do it after awhile." Mr. Flenniken said, " If you can restore him now, he can remain at college ; if not, Mr. Brown goes to Cincinnati on Wednesday, and will take him to his parents." '•Well," replied Mr. Cox, "nothing can be done now." So I gave the matter up. Soon after, I met Cox on the street, and said, "You saw Mr. Flenniken?" He answered, "Yes;" and I then asked, "Can you do any thing to relieve Harbaugh?" "May be we can on Saturday," he replied, "if you leave him." " Do, brother Cox," said T, " restore him, and let me take him home on Wednesday. His father has written me to bring him." "But.'' said he, "if we restore him, why not leave him?'' To this I replied, "I can not leave him in the midst of his enemies; he has not a friend in the facility." I own that this was severe. It was tin' lir-t and only severe thin- I .-aid in all this most painful struggle. He Looked thoughtful for a moment, and then walked away, making no reply. On Wednesday morning, he came to my house and asked, "Are you going to Cincinnati to day?" I told him I was. II remained some time in conversation, partly with me and pai ';. with the family. When he left, I went with him to the door, ii'it Intending to say one word about the Harbaugh case. B he said, - Will you indeed take Harbaugh with you?" I to) I 1 1 i in I would. My heart being very full, I went on to say: "Brother Cox, Madison College is ruined! Your military ap- p< idage and demerit-mark Bystem have taken it from under the charter and by-laWS, And, by faculty influence over the board, there is no mercy in that body now for an erring Btu- denl when he repents. You have, likewise, taken the colli from under the control of the Methodisl Prot6Stan1 Church, 380 RECOLLECTIONS OF ITINERANT LIFE. where penitents do find mercy. And, more yet, you have taken it from under the control of the Christian religion. In that religion there is mercy for penitents, but with you and your faculty there is none. Now, since the board, overawed by your threats of resignation, has sustained you in these things, I see no way left for me but to abandon my present position in the Board of Trustees, and attack your military administration in both of our Church papers." "But you will not do that," said he, "if Harbaugh is proven to be a hypocrite?" "No," I answered; "if he is proven to be a hypocrite by that 'respect- able student' you spoke of — and there are many such, and some I hold to be doubtful — I will give the matter up. I never will sustain a hypocrite. But who is that 'respectable student,' who heard Harbaugh, down street, the next day after his peni- tent letter was written, boasting how he had given it to the faculty? " " That student was not before the faculty," answered Mr. Cox. "I do not even know his name; but Professor Car- roll said in the faculty meeting that there was such a witness." "My family," said I, "know well, and so do I, that Harbaugh remained in my house for three days after that letter was writ- ten, and did not go down town at all ; so I know that thing is not true. Can it be possible, brother Cox, that you have joined with the faculty in pronouncing a sentence of condemnation and banishment against a student of Madison College without hearing the witness yourself, or even knowing his name? This thing fills me with profound amazement! Bring me that stu- dent if you can, and if you can not, then restore Harbaugh, or I will, as I have already said, attack your administration in both of our Church papers, and let the Methodist Protestant Church know what you are doing at Madison College." On hearing my earnest speech, all warm from my troubled heart, away went Cox and assembled his faculty; but no witness was brought to me. I suppose there was none to bring. In about one hour he returned, and in a very pleasant manner acknowledged a mistake in this whole matter ; said that Har- baugh was restored, and that the faculty had agreed to show mercy to penitent students in all time to come. This was all STATEMENT OF A FALSE CAUSE. 381 I wanted. We parted in Christian friendship, and that day, at one o'clock, I was off for Cincinnati, taking Harbaugh with me to his parents. There was a great change for the better in my feelings. I supposed that peace was now permanently restored; that at the end of the collegiate year we could easily put aside the military system introduced by the faculty, and return to our former plan of government. My hopes were high, and I felt now like renewing my efforts in behalf of the college. At that time our prospects of final success were very fair; so Cox had reported them at the Maryland Conference, as may be seen by our Church paper. His speech before that body was encour- aging. He returned home with several new students, and had been successful in making collections. Now that the vexed question about young Harbaugh was disposed of, and God's mercy had returned to the college, and we had increasing public favor, why should we not get along well? Even the overruled trustees, as well as myself, were hopeful. But in those days there were thorns and briers in every path for me. While in Cincinnati, at the house of Mr. Harbaugh — father of the young man who has figured in this narrative — I read Cox's letter, informing him of the sentence by which his son was sent home. In that letter no allusion was made to the real cause of his banishment; namely, a contest toith the faculty. All was put upon his inattention to study. This was only a small part of the cause, and would not have led to his banishment at all if there had been nothing else, f>r be was a youth of feeble health, and did about as well as he could in his studies. I myself was a witness to the fact in part, and had the balance from the professors themselves, thai young Harbaugh gol more than one-half of the demerit marks by which he was banished, for his impertinence t<> the faculty during a three-days' contesl with them. So, here was a false cause stated by the President of our college to a father for the banishment of his son. I could not have believed thai ('<>x would have assigned a false cause in this case, instead of the true one, if I had ool seen il with my own eyes. To have my confidence shaken in the veracity of the Presidenl of our literary institution afflioted me 382 RECOLLECTIONS OF ITINERANT LIFE. very much. When truth fails in presidents, colleges fall of course. Yet, again, when I returned to Uniontown, I was amazed and confounded, and knew not which way to look for relief to my heart, when I was informed, by a number of re- spectable students, that, while I was absent, Cox had said, in open college, after morning prayer, that "it was not true that Harbaugh had been restored, and that he had never said he was, to any person." Now, this gentleman had informed me of Harbaugh's restoration, in my own house, in the presence of my family. I could not, therefore, be mistaken in the matter, and the students affirmed that they were not mistaken as to his denial of Harbaugh's restoration, or that he ever said he was restored to any person. I took time for reflection as to what was best to be done in this case, which gave me so much pain, and finally concluded to do nothing, for the following reasons: 1. I was afraid of injury to the college. 2. I had already been troubled enough in these struggles. 3. I had some reason to believe that Cox had been led into all that he did, in intro- ducing the military system into the college and in the Harbaugh case throughout, by his colleagues. 4. At that time he was involved in a good deal of trouble about temporal matters, and I did not wish to add to his afflictions by an investigation of a question of veracity. 5. I could not find that any one in that community doubted his having told me that the faculty had restored Harbaugh. In this view of the case, I deemed it best to let the matter rest, and do all I could for the peace and prosperity of the college. Cox was certainly a man of hand- some talents, but impracticable and visionary in his conceptions of things; easily involved in trouble in almost any direction, and therefore more to be pitied than censured by me. In the commencement of this college enterprise, as the lo- cation of the institution was in a free State, the trustees deemed it «;ood policy to take the President and professors mainly from the slave States. The only Northern man in the college was Rev. G. B. McElroy, who had been Principal of the preparatory department, and was, finally, made Professor of Mathematics; but, under President Cox's administration, he was compelled to MILITARY DISCIPLINE. 383 resign his position under pressure of Southern influence. Mr. McElroy was a fine scholar and an able mathematician; but at that time he was not a graduate of any college, and for this reason, as Cox informed me, the Southern part of the faculty did not favor him, nor was it long before the Southern students asked for his removal. After enduring considerable persecution, he resigned, and Mr. Murfee, a gentleman from the South, was chosen to fill his place. So, now all the officers of the college, from the bottom to the top, were from the South; and, in a short time, the military appendage already alluded to was intro- duced, and the character of the discipline was materially changed by the faculty, without the knowledge or consent of the trust- ees. This was a daring innovation on the established regula- tions of the college, and gave us much trouble, as has been already seen. It took Southerners to do such filings. I knew nothing of the theory or underlying principles of this military appendage. I never saw the action taken by the faculty in getting it up. I could, therefore, only judge of it by its practical workings. I saw that a great number of our students were clothed like soldiers, and appeared in their uni- forms in college, on the streets, and in church on the Sabbath- day. I saw that they had muskets when on parade, and that our college building was the depository of military arms. I Was informed that the college company had allied itself to the regimenl of the county, in order that it might be entitled to draw these arms. I saw the constant morning drill in the col- lege Campus, and that they mustered on the commons and paraded along the streets several times a week. I saw thai the faculty had become a standing court-martial, and that nothing COuld be 'lone, even in I'rcp-dom. with an offending student, without a sentence from this court martial. This lefl the Prin- cipal of the preparatory department without authority and without respect. One hundred dameril marks, given by these u i ors of damage for this, that, and the other, entitled a Btuilent to expulsion, and to have his name so reported in the forthcoming catalogue. This whole military system was a violation of the eharter 384 RECOLLECTIONS OF ITINERANT LIFE. and by-laws. It was supremely ridiculous in a Methodist Prot- estant college. Many bave been the conjectures as to the de- sign of the faculty in adopting that appendage. To me it is now highly probable that the present rebellion, long prede- termined by Southern statesmen of the Calhoun school, will afford a clue to their design. West Point could not turn out military men fast enough to satisfy the South. All the Southern colleges, and others under Southern influence, must, if possible, be induced to give young gentlemen a military training against the approaching struggle, for the present rebellion had been in contemplation, among the leading politicians of the South, for the last thirty years. I am confirmed in my opinion on this subject by the following fact: In 1854, Rev. John Scott, D. D., the present editor of the Western Methodist Protestant, and myself attended the Virginia and North Carolina Conferences of our Church. While at the latter Conference, ex-Governor Branch, who resided near at hand, sent his carriage, and took brother Scott and myself to his house to spend the night. We found him to be very intelligent, courteous, and communicative. After supper, taking a box of Havana cigars in his hand, he invited us into the smoking-room. So, away we went, took each a cigar, and, as the smoke went on, we talked over the politics of the day. The Kansas trouble was then beginning to be felt, and in our conversation the slave question came up. The Governor spoke without reserve. "Gentlemen," said he, "I am greatly concerned for my country. The slave-power has always controlled this Government, and if the day shall ever come when the South shall lose that control, she will break down this Government and set up a Southern Confederacy." I gave it as my opinion that he was mistaken. "Gentlemen, 1 am not," said he; "I am well acquainted with all the leading statesmen of the South, and I know it to be a foregone deter- mination among them to rebel and break down our National Government, so soon as they lose the control of it, and set up a Government for themselves."* So, here we have one of the * Dr. Scott has reminded me, since the above was written, that Governor Branch thought the next Congress would be the last. PROPOSED ENDOWMENT OF MADISON COLLEGE. 385 great men of the South hearing witness to the determination of Southern statesmen either to rule or ruin this nation — to con- trol or destroy our Government. Will not this justify the in- ference that these crafty men had enlisted all the colleges then under Southern influence to drill the students in military tactics acainst the time when the Southern control of the Government should cease and the contemplated rebellion come on? Presi- dent Cox and his colleagues often spoke, in my hearing, of the military drill of students in Southern colleges, and, by the example of those institutions, aimed to justify the drill at Madi- son College. My opinion then was, that the thing was foolish; now, I think, in view of the facts in the case, that it was in- cipient treason, since fully developed in a terrible war. The gentlemen of the faculty, in consequence of the military character given our college without the sanction or the knowl- edge of the board, and in consequence of their cruel treatment of young Harbaugh, and of their overruling the board with threats of resignation, if that body should ask them, by an official act, to restore that penitent student, had brought on themselves and their course of action pretty general condemna- tion. The public mouth was opened wide. They and their doings were much talked of in that community, which thing made them all feel very sore, for they all loved popular favor. In a short time it began to be alleged by these gentlemen that the North had not done as much as the South for college in- tcn-i-. Then again it came, in letters from the South, that Rev. C. Avery, a great Abolitionist, had agreed to endow the college, and that the Board of trustees, in consideration of this great favor, had determined to admit colored students along with the whites into the institution. Letters written by at least one member of the faculty were given as authority for these reports. The fir.-t of the above complaints was partly true: our agents had canvassed the South, and were only then beginning in the North. The second was wholly false: aeither l£r. A '.'tv nor the board had ev< t thought of an endowment on that principle. But the ides of taking colored Btudents into the college, once thrown abroad on the Southern mind, had the iu- 386 RECOLLECTIONS OF ITINERANT LIFE. tended effect: it prepared the Southerners to call home their sons at the end of the term. To educate their sons along with negroes was, to them, horrible. As the collegiate year was drawing to a close, I was informed, by a letter from Lynchburg, Virginia, that our faculty had, in the early part of April, made arrangements to open a college in that place. Yet, they gave us no information to that effect themselves, until near the time of the annual commencement, late in June. They were employed by our board, and under our pay, and were, therefore, bound, in honor and justice, to build up our institution ; but, instead of doing this, they worked against our college, from the time of their contest with the board in the Harbaugh case to the end of the year, and finally drew off nearly all of our Southern students to their Lynchburg in- stitution. At that time the South went for a Southern col- lege ; at a later date, for a Southern Confederacy. At the close of the annual commencement exercises, the fac- ulty all resigned ; and President Cox stated, to a large assembly, that they had made arrangements to open a Methodist Prot- estant College at Lynchburg, the following September. Rev. William Collier, D. D., then read a paper containing sundry resolutions of the board, indicating a determination on the part of that body to elect another faculty, and open the college at the usual time in the fall. Very much against my wishes, I was chosen by the board as President, and instructed to use all pos- sible diligence to secure a competent corps of professors during the vacation. I felt great reluctance in accepting the office as- signed me by the board, because of a consciousness of a want of literary competency for the work ; and because of a con- viction in my mind that, since the South had gone from us, there would be an inability felt to sustain a competent faculty. However, being urged, and assurances being given me that the Church would lend a helping hand, I agreed to take the office, and do the best I could. The following gentlemen, all from the free States, composed the new faculty: Rev. Gt. B. McElroy, M. B. Goff, P. S. Bancroft, Professors ; and A. Hutton, Princi- pal of the Preparatory Department. These gentlemen being CONDITION OF MADISON COLLEGE. 387 secured as my fellow-laborers, I awaited the opening of the col- lege, in iSeptember, with a great deal of anxiety. I was not afraid of the integrity or ability of my associates, but I did dis- trust my own qualifications. The character of the college had been injured; many of our students, on false representations, had left us, and our financial condition was not satisfactory. 388 RECOLLECTIONS OF ITINERANT LIFE. CHAPTER XXI. A New Faculty— Pecuniary Condition of the College— Traveling on College Busi- ness—Tour Through Old Virginia— Visit to Lynchburg— A Southerner's View of Slave-trading— College Commencement— Change in the Faculty— College Closes. On the first Monday in September, 1855, Madison College was opened under a new corps of professors. P. S. Bancroft was elected to the chair of Mathematics; M. B. Goff, who was not present at the opening of college, was chosen Professor of Languages. These two gentlemen, in a short time, to gratify preferences, exchanged chairs, without objection from the trust- ees. Rev. G. B. McElroy took charge of the preparatory de- partment. Bancroft and Goff, both excellent young men, had recently graduated at Alleghany College. McElroy graduated at the succeeding annual commencement at Madison College. With these gentlemen for colleagues, I commenced the term with great concern of mind. Indeed, I would not have taken - the presidency, or opened college at all, but for the urgency of the Board of Trustees, especially the Church portion of it, who assured me that the Church would stand at my bach in all my efforts to build up that institution. Three Southern presidents had left it. Eighty-five out of ninety of our Southern students had been wrongfully carried off from us, by President Cox and his colleagues, to Lynchburg. The character of the college, at home and abroad, had been greatly depreciated. Our finauces were in a crippled condition. Now that the South was gone, the college was not sufficiently central to suit the free-State portion of the Church. Uniontown was, financially, rather on the wane, was somewhat sectarian, and would not give much support to a Methodist Protestant college. All these things RETURN TO COLLEGE DUTIES. 389 were rather against us; yet, it was deemed best to make a trial, and give our friends in the North an opportunity to help in this matter, as the college was very much needed by the Church. Shortly after the commencement of the term, the Pittsburgh Conference held its annual session in Brownsville, Pennsylvania. That body took spirited action in behalf of the college, and I was encouraged to hope for an increase of students, and that my old friend, Rev. C. Avery, now that the institution was no longer connected with slavery, would do something handsome toward its endowment. In a short time, I ventured to address to him a most earnest appeal on that subject. To me he made no reply, but placed in the hands of Revs. W. Collier and J. Robison, as trustees, fifteen hundred dollars for the benefit of our college. This was help in the right direction, and I was inclined to hope, believe, and pray that he would do still more, as he was abundantly able, and most munificently liberal. But Madison College, owing to its location, not being sufficiently central for the Northern portion of the Church, and to an opinion entertained by him that enough had not been done for the institution by men of wealth in its immediate vicinity, it received nothing further from Mr. Avery. Certainly, men of means who live near a college should be liberal in its support, as they enjoy advantages not possessed by others who reside at a distance. I left the Conference at Brownsville, and returned to my duties in the college on Monday morning. For two years I had BUBtained a superannuated relation to the Conference, and did not ask or expect that relation to be changed. Yet a change was made, and I was placed back on the list of effective preach- ers, as I was informed, because it was judged improper for a superannuated minister to be President of the college. This acl cut me off from a superannuated preacher's claim on the funds of the Aid Society, and left me to depend exclusively upon what OUT crippled college could give me. This was Dot bringing "the Church to Stand at my hack," and I fell very euro that all the fund.- thai could he made by the college would 390 RECOLLECTIONS OF ITINERANT LIFE. have to go to pay my colleagues, or I would lose them as co- laborers, and the institution would die on my hands. To get along at all, I had to lean on my own limited means for more than half the support of my family, while serving the Church as President of the college. Would it, indeed, have been an odium on the college for a superannuated minister to have been its President? Or were the brethren mistaken in this matter? At any rate, from the necessities of the case, I was compelled to spend my own funds, to the injury of my family, and I did not feel very comfortable under the circumstances. The above is stated as connected with my personal history, and I take pleasure in adding that this thing, long gone by, has left no sore place in my heart. God has not yet, nor will he ever, allow me and mine to suffer. Long ago, I made up my mind never to forsake God, and I do most conscientiously believe that he never will forsake me or mine. My colleagues in college labor were all very agreeable and companionable gentlemen. Bancroft and Goff were not profess- ors of religion at that time, but were strictly moral. McElroy had from boyhood been a member of the Methodist Protestant Church, and for several years an itinerant minister. I felt it pleasant to work with these men. They were all hard students, and very attentive and persevering in the discharge of the duties assigned them. But, unlike the Southern professors who had preceded them, they did not mix much with society, and were, therefore, supposed by some to lack social qualities. Perhaps they did, and for this reason were not as popular as men of in- ferior minds and attainments often are. Leaving the young people of Uniontown to seek pleasure in their own way, they seemed to have a high ambition to qualify themselves for suc- cess as educators. In order to accomplish their purpose, they drew me into an arrangement which, for a time, I did not like. To open college at eight o'clock, instead of nine, and perform all the duties of the day against the dinner hour, so as to have no afternoon session, crowded matters on me a little too much, the whole year round. Yet, it led to early rising, and gave the students the whole afternoon more perfectly to prepare for reci- TRAVELING ON COLLEGE BUSINESS. 391 tation the next morning. So, -while the professors gained time for literary improvement, the students had an advantage, and I, with the care of a large family on me, had pretty hard strug- gling to be ready to open college at so early an hour. Various efforts were made, during this collegiate year, to in- crease the funds and patronage of the college. Being author- ized by the trustees, I secured the services of Rev. W. Collier to attend the Ohio and Muskingum Conferences, and the serv- ices of Rev. J. Robison to attend the Genesee and Michigan Conferences, in view of college interests. Three of these Con- ferences secured to our institution, by notes, the sum of fifteen hundred dollars ; but the fourth, after voting us five hundred dollars, gave us no notes; so we actually got nothing from that Conference but a vote ! Was this the fault of the agent, or the fault of the Conference? Who can toll? This was a small addition to our permanent endowment fund, which at that time was not over eleven thousand dollars. The interest of this small amount, and the annual income from limited scholarships and tuition fees, constituted our entire pecuniary support. To meet the impoverished condition into which the college was thrown by the withdrawal of the South, the board reduced the salaries of the professors down to the lowest living point. The next effort was to secure agents to sell perpetual and lim- ited scholarships, and bring us in students. But in this we failed. All seemed to wish us well, and pray to God to bless us, but we could net no permanent agents. So we labored on in a lingering condition, with about sixty students, through- out the first year. In addition to my giving to my colleagues nearly all the college funds, and relying mainly on my own resources for the support of my family, I got a lew friends to join me in a note, and we horrowed live hundred dollars, to meet the claims of my fcllow-lahorers at the terminal! I' the collegiate year. I found (lie board determined to carry on the college under my administration, especially the Church portion of it; ami if I remained as President, I could only retain my hy seeing them paid, I supposed. So the above sum was borrowed. But the understanding among the makers of 392 RECOLLECTIONS OF ITINERANT LIFE. the note was, that I was to make payment when the money fell due. Our annual commencement was considered by educated men to be very creditable to the instructors. It was numerously attended. The students acquitted themselves well. Our only graduate was Rev. Gr. B. McElroy, who had gone through the studies of the senior year while performing the duties of Prin- cipal of the preparatory department. There would have been others to graduate had they not been drawn off to Lynchburg. "In hope, believing against hope," we had struggled through the year with public approbation, and felt encouraged to labor on, in hope of final success. During the vacation, I undertook to relieve myself from the weighty responsibilities under which I was placed by borrow- ing money for college purposes. The Board of Trustees had offended Mrs. Skiles, of whom I had borrowed the eight hun- dred dollars to pay the Church's part for the addition to the college building. She sent for me and demanded payment. The five hundred dollars borrowed to pay the professors would be due at the end of four months. So, here was work for me. An appeal had to be made to my friends for assistance. I went to Pittsburgh, Steubenville, Cincinnati; to the Pittsburgh Con- ference in Indiana County, Pennsylvania ; to the Ohio, Mus- kingum, and Michigan Conferences; to Baltimore and Philadel- phia; then returned by home, and went on to Western Virginia, making collections to relieve myself of these debts. I had just taken time, amid these toilsome journeys, to open college, in September, and arrange for my classes to be attended to, and then go on again. Finally, being broken down in health, I re- turned home, and paid off the two notes, amounting in all, prin- cipal and interest, to one thousand four hundred and forty-six dollars and seventy-five cents. During my absence from col- lege, after vacation, I gave up my salary, and agreed to take ten per cent, on moneys collected. But when I came to pay the notes, I lacked fifteen dollars of the necessary amount, without taking the ten per cent. So I lost my salary in college, the ten per cent., paid the fifteen dollars out of my own pocket, and TOUR THROUGH OLD VIRGINIA. 303 was glad, even with this loss, to see this troublesome matter ended. To this I will now add, that the whole truth may be known, that fifty dollars, sent me by Mrs. Reese, of Maryland, as a present, and twenty-five dollars as a present from John Clark, Esq., of Baltimore, helped to make up the amount which I had to pay on that occasion. Indeed, I felt willing to endure any toil, or make any sacrifice within the compass of my power, to meet the expectations of the Church, and give our people an educational institution of our own. The following March I attended the Maryland Conference in Baltimore, and did well in making collections on outstand- ing obligations. I did well, also, in the District of Columbia. The debtors to the college in these places had not thought of repudiating our claims because President Cox had left us and started a rival institution at Lynchburg. While in Baltimore, I gained information which led me to believe that, within the bounds of the Virginia Conference, our college claims would be paid, if an agent were sent there authorized to make collections. In the month of April, the trustees determined to make the experiment and see what could be done; and, for want of a more competent agent, they sent me on that enterprise. After making an arrangement with my colleagues so as to have the duties of my chair in college attended to, I left home on a col- lecting tour in Old Virginia. In the city of Washington, sick- ness came upon me, and I was detained about .ten days. Dur- ing this time, I found a resting-place and very kind attention at the house of brother Drake; and at intervals, as I felt able, went out in the city, to Georgetown, Alexandria, aud a little into the country, to attend to our college interests. Wherever President Cox's influence extended, I had no success. Yet I made some collections even in Georgetown, his old home, where he was stationed when we called him to Madison College. Leaving Washington, I went by boat and railroad, through Richmond, to Lynchburg, Virginia, and took lodgings at a public house. There I supposed myself to he an utter stranger to every body. Soon a student, formerly of Madison College, found me. !!<• informed Rev. W. A. Crocker, superintendent 25 394 RECOLLECTIONS OF ITINERANT LIFE. of the Lynchburg Station, that I wasan the city, and he im- mediately called to see me. Then came a number of the stu- dents who had been drawn off from Madison to Lynchburg College, all glad to see me, one of whom wished himself back again. The next morning I commenced early to hunt up the men of whom I expected to make collections. All acknowledged the claims of our college against them to be just, and that if they did not send their sons to be educated at Madison College so as to get the value for their money, that was their own matter, and did not destroy the validity of our claim. They had given their scholarship notes, and thus created a reliance upon them for money to carry on the college. But they wanted a little time for reflection; so I gave them until the next day, and returned to my lodgings. I supposed these men wanted to consult among themselves, or, perhaps, to take legal counsel as to what was best to be done. That afternoon, Rev. S. K. Cox sent his carriage, with a po- lite note in the hand of the driver, inviting me to his residence, a short distance in the country, and to make his house my home while I remained in that vicinity. On receiving this in- vitation, all that Cox had done destructive of the interests of Madison College came up to my mind. What should I do? Finally, I concluded that, as the injury he had done was not to me personally, but to the college, and as a refusal to visit him might not only offend him, but offend the people too, and ob- struct my collecting operations in Lynchburg, it would, there- fore, be best to accept his invitation. While at his house, I met with Rev. R. B. Thompson, D. J)., and one or two of the former professors at Madison College, all very civil and clever to me, but full of that Southern feeling which ultimately brought on the rebellion. I visited the college buildings; saw the mili- tary drill of the students; went up to the observatory to view the city and the surrounding country, and found the scene truly grand. That night, Dr. Thompson, Cox, and I talked, until a late hour, about matters North and South. They supposed there were troubles brewing in our country, and if the troubles came, they would certainly be true to Southern interests. In all A SOUTHERN VIEW OF SLAVE-TRADING. 395 this conversation, I took the ground that there was good sense and good feeling enough in this nation to settle all our per- plexing questions without a war. The next morning, Dr. Thompson urged me to attend the Virginia Conference in the fall, at which time he would pay his arrearages to Madison College. Cox paid the interest on his college note then, and they both wished me success in making collections. This was better than I expected from them. When I was about leaving, Mr. Cite: took me into the city in his carriage, and if he did not aid, he did not obstruct me in accomplishing the object of my mission. All the people with whom I had business treated me kindly, and such of them as were able paid off their notes. I then went by railroad, through Petersburg, to City Point, where I took a steamer for Norfolk. From thence I went to Hampton and Fortress Monroe. In all these places I made collections for the college, amounting in all to between four and five hundred dollars. The following conversation, which occurred at the tea-table, in a pretty large company, at the house of brother John Brown, in Hampton, while I was there, will illustrate the feeling of the people in that pari of Virginia on the subject of slavery: "Brother Brown," said one of the guests, "what did you think of the Doctor's speech last night in the Old-side love-feast?" "It filled me with horror," replied our host. "I never had such )'• 'lings in a love-feast before in all my life. With gushing tear> the Doctor expressed his hope of meeting his dear old father, who had died a short time before, in the kingdom of glory, when in my heart I really did believe that his father w.is in hell." "Come, come, brother Brown," said T. -who made you the judge of all the earth, to fix the doom of a fel- low-mortal in thai kind of style?" "Why," returned be, "we all, in this pari of Virginia, think Blaveholding, without slave- trading, is bad enough ; bui the Doctor's father had been lor many years in the slave trade, buying up negroes — parting hus bands and wives, parents and children — and driving them to the Southern plantations, .-mil Belling them there into hopeless bondage. We, in these parts, do not believe such a man can 396 RECOLLECTIONS OF ITINERANT LIFE. be saved." "Now," said I, "if I had heard such a speech a^ home, in Uniontown, Pennsylvania, I should have called it an abolition speech, but what shall I call it here in Virginia?" All at the table agreed that I might give it whatever name I pleased. It fully expressed the sentiment and feeling of the better sort of people in that part of the Old Dominion. From Hampton I returned home by way of Baltimore, and found all well ; but I was very much worn out myself by the toils of travel in the South. After a little rest, I entered upon college duties again, and continued to the close of the collegiate year. When the annual commencement came on, in June, we had six graduates; to-wit: G. W. Burns, J. N. Cas- sell, A. W. Ross, C. H. Causey, D. W. Lawson, and E. W. Stephens. These were all respectable young gentlemen, of promising talents and fine acquirements ; and I hope they are now doing good service somewhere for the benefit of our race, the honor of their God, and their own present and eternal wel- fare. The exercises of that occasion gave general satisfaction to the public ; and though there was much in our financial embar- rassments to give me great concern, yet the trustees determined that the college should be carried on. Again I had to make myself responsible for three hundred dollars to pay my col- leagues, all of whom left me. McElroy and Goff took positions in a Methodist Protestant college in North Illinois, and Ban- croft returned to his home, near Meadville, Pennsylvania. This was a great trial to me. Only Amos Hutton, who had been Principal of the preparatory department, was left toward a new corps of laborers for the ensuing year. During the vacation, efforts were made in all directions to secure patronage, an increase of funds, and a competent faculty. Ultimately, John Deford, a graduate of Madison College, and William Campbell, a graduate, I think, of Jefferson College, both of Uniontown, Pennsylvania, were elected by the trustees as my fellow-laborers in the up-hill business of running Madi- son College. Amos Hutton was continued as Principal of the preparatory department. At the appointed time, in September, the college was opened in due form. We only had about forty SITUATION OF UNIONTOWN. 397 students. Neither the town, the country, or the Church had given us the patronage that was expected. But we held on our way, hoping, praying, and laboring hard for success. In the fall, I attended the Virginia Conference, in view of college in- terests, and had only partial success in collecting funds. At our Conference in Pittsburgh, in September, I had obtained but little encouragement. A visit to Cincinnati, on college business, toward spring, gave me but little hope. So, shortly after my return, on consultation with the trustees, it was deemed advis- able to close the college and give up the struggle. A contro- versy in the Methodist Protestant Church, looking to a suspen- sion of official cooperation between the North and the South, was against us. The citizens of Uniontown had not paid more than half of their part for the new addition to the college build- ing, and the property was in danger of being sold to pay the balance and other debts. This, too, was against us. That por- tion of the endowment fund which came into the hands- of the treasurer was, by order of the board, used, from early date, to pay the professors — the board promising interest. This, when it became known to our people, was likewise very much against us. A non-paying institution, crippled in so many ways, could not be carried on. Madison College, if my information be cor- rect, has been sold to pay debts due on the property and other debts; and I have been a great sufferer in many ways by my efforts t < j carry on that institution for the Church. My head turned gray very fust while 1 resided in Uniontown. All col- to he successful, should have a full endowment, perma- nently invested, before a single student is ever admitted to their h;ills. \- to Uniontown itself, it was beautifully situated in ;i healthy, picturesque region of country. Among the inhabitants there was a considerable amount of mental and moral culture, and a high degree of sociality of character. STel it was aol :i good place tor .1 college. The railroad had drawn away travel from tie- <>ld National Pike, and had thereby greatly reduced the amount of business done in tin- place. Business of all kinds w.i- very much run down. A- in a man of declining health all 398 RECOLLECTIONS OF ITINERANT LIFE. energy for business is gone, so in a waning town all enterprise is at an end. Colleges should always be located in the midst of a prosperous, enterprising people. It takes a people to feel assured that they are making money before they can be habitu- ally in the spirit of giving money to build up colleges, or to sustain any other benevolent enterprise. While I was in Uniontown, the question of the Methodist Protestant Church in the free States suspending all official con- nection with the slaveholding Conferences and Churches in the South was argued in our Church paper in the West. I was as fully convinced that slavery was a great moral, social, political, and domestic evil as any of my brethren. I was as certain as any of them that an end of the cooperation of the Churches North and South would soon come ; but, for a time, I did not agree with them as to the manner of bringing it about. I now believe that they were right and I was wrong, and that there was an overruling Providence shaping our course and directing our affairs, when, in the convention of 1858, the Methodist Protestant Church in the free States did suspend all official connection with the slaveholding Conferences and Churches of the South. In doing that act, we defined our position as a Church on the slave question. We retained our ministers and members, who, on account of our connection with the South, would have gone off from us to other Churches. In doing that act we were guided by a higher, wisdom than our own, in an escape from the ruinous condition into which the coming war — not seen by us — would have plunged our Church. Iu doing that- act we did not, like the Methodist Episcopal Church, hang on to slavery connections until the President of the United States had killed slavery by his proclamation of freedom. In doing that act, in obedience to our clearest convictions of moral right, without waiting for the civil or military power to open our way, we did what we never expect to regret while life or thought or being lasts, or immortality endures. DELEGATES TO THE SPRINGFIELD CONVENTION. 399 CHAPTER XXII. Delegates Elected by Pittsbcrgh Conference to the Convention at Springfield, i lino— Missionary Work and Farming Operations— Meeting op Committees on the T'm'.n of the Wesi.eyan amd Methodist Protestant Churches— Compilation of a Hymn-book — Visit of Fraternal Messengers from the Methodist Episcopal Church to the Pittsburgh Conference— Visit as Fraternal Messenger to the Pittsburgh Conference of the Methodist Episcopal Church, at Blaiksvii.le, Pennsylvania— Kemoval to Vicinity of McKeesport, Pennsylvania— Elected Editob of Western Methodist Protestant— Kemoval to Springfield, Ohio- Death op both My Sons— Views and Wishes on Ecclesiastical Matters. In September, 1858, the Pittsburgh Annual Conference was held in Connellsville, Pennsylvania. It was an important and interesting session of that body, and made a favorable impres- sion on the communfty. Delegates were elected to the Spring- field Convention, and instructed to take action in favor of a suspension of all official ecclesiastical relations with slavehold- ing and Blave-tfading Conferences and Churches, as already Stated. Revs. J. Scott, J. Robinson, and myself were the min- isterial delegates. Brothers Jehu Redman, George Pogue, and S. Homer were the lay delegates. At the above-named Con- ference, I was again granted a superannuated relation, and the brethren treated me with liberality in the apportionment of the necessary funds for the subsistence of my family. But as ministerial laborers were scarce, at the solicitation of friends, I agreed to take charge of the Xoughiogheny Mission. So I left Qniontown the scene of my college toils and sorrows— and removed, in the fall, to Connellsville, that I mighl by means of the railroad conveniently reach my field of labor. Once mdre I was actively engaged in the itinerant ranks, and felt myseli more comfortable in striving to build up the Church than in the up-hill business of trying to Bustain a falling literary insti- tution. On that mission I had some success. A society was 400 RECOLLECTIONS OF ITINERANT LIFE. formed at Coultersville, of good materials, to which additions have since been made, and there is, I have been informed, an intention to build a house of worship the ensuing summer. No Church can be permanent and prosperous without a house in which the children of God can statedly meet for Divine service. While on that mission, I rented a house and a few acres of ground, near Braddocksfield, of my old friend Robert Milligan, to which I moved my family on the 1st of April, 1859. Hav- ing been brought up on a farm, and feeling it a duty to do all I could in my old age for the support of my owji household, and wishing to give my two sons honorable employment, I en- tered upon this farming enterprise, and crowded that six-acre lot to its utmost capacity with corn, oats, potatoes, tomatoes, beans, cabbage, melons, etc. But, alas for us ! the ground, be- ing far worn, was not very productive; and there was not enough of it for such agriculturists as we were to make a com- fortable living on. The situation of this property was very pleasant, as it overlooked steamboat navigation on the Monon- gahela River for several miles on one side, and the Pennsylvania Railroad passed across the upper part of it on the other side. So, between the passing of cars and steamers, we seemed to be where the world was in motion about us. The neighborhood, too, was very agreeable; but our house was too small to suit us, so we only remained there one year. As to my farming operations, my neighbors gave me a good deal of credit. They, on each side of me, planted the small, refused potatoes, which were not fit for table use. I advised them against this, and told them if they would have good po- tatoes they must plant good potatoes — always to take the best of every thing for seed. My seed potatoes were the best I could find in the Pittsburgh market. My neighbors' ground was about like my own, and the culture was about the same. The tops of their potatoes were very luxuriant ; mine were so small as to make them laugh and say "they had the ague." They had in number more potatoes than I had, but, like their seed, they were generally small; while mine were very large, and of a superior quality. EXPERIENCE IN FARMING. 401 On the 4th of June, a very severe frost, which did much damage over a great extent of country, cut off the young corn, the tomatoes, and the Lima beans. My neighbors made haste, as the season was far advanced, and plowed up their corn- ground and planted again. My sons and I, with some other help, immediately went all over our corn, beans, and tomatoes, each having a pair of scissors, and cut the tops below where the frost had reached. The beans and tomatoes sent outside shoots from well-established roots, and produced abundantly ; and the corn, being well-rooted in the ground, came right on and did well. But I noticed that in every instance where we failed to clip the corn below the part injured by the frost, the disease went down into the root and destroyed the stalk alto- gether. To be successful, this clipping must be done at once; the third day may be too late. On my grounds at Braddocksfield there was an abundance of plum-trees, but they had brought no fruit to perfection, we were told, for seven years ; all had been taken by the curculio. My neighbors had generally lost their fruit by the depredations of the same insect. To remedy this evil, I followed the direc- tions of some old agricultural paper, and, by applying a com- bination of the following materials', successfully repelled the enemy: "To one pound of whale-oil soap, add four ounces of sulphur. Mix thoroughly, and dissolve in twelve gallons of water. Take one-half peck of quicklime, and, when well Blacked, add four gallons of water, and stir well together. When Settled and clear, pour off the transparent part, and add tlit- soap ami tli.! sulphur mixture. To this mixture, add four gallons of strong tobacco-water. Apply this compound with a garden ByTinge to the plum-trees, when the plums arc about the size of -null peas. Drench tin- foliage well. Should rain come within a week, the mixture should he applied again." Not only did this compound save my plums from destruction by the curculio, hut, it drove the yellow-striped bugs from my melons. All were saved. I have heard it said that when whale-oil soap could not he obtained, common boA Boap has been substituted, with entire success. I have introduced tie 402 RECOLLECTIONS OF ITINERANT LIFE. little matters connected with my agricultural operations not only for the attention they gained in the neighborhood, but because they are in themselves valuable to farmers. But it will be proper to turn back a little, in the history of events, to the Springfield Convention of 1858. It fell to my lot to preach the opening sermon, and to be presiding officer of that assembly. I have already referred to the action of that body in suspending all official cooperation with slaveholding and slave-trading Conferences and Churches. At that convention, at the instance of Rev. Cyrus Prindle, of the Wesleyan Meth- odist connection, a committee on Church union was created, to meet a committee of our Wesleyan brethren, in view of uniting the two denominations in one body. The two committees met in Pittsburgh, and, in great harmony, took such action and recommended such measures as, in my judgment, ought to have united the two communities in one brotherhood. But a discus- sion sprung up on the secret society question, and the Church union movement was a failure. As I was an acting member of this joint committee, and took a deep interest in the success of the enterprise, I felt afflicted that matters over which neither civil nor ecclesiastical legislation ought to have any control should have been brought in to defeat it. In view of the con- templated union, the Springfield Convention, at the instance of the aforesaid brother Prindle, agreed to appoint a committee to act with Rev. W. A. Brewster, and other Wesleyan brethren, in compiling a Union Hymn-book. I was appointed chairman of said committee. Revs. Joel Dalbey, S. W. Widney, A. H. Bassett, and J. M. Mayall were my associates. By an arrange- ment, the labor of compiling a book was confided to brother Brewster. When he had completed his work, the Methodist Protestant committee was notified to attend at Cleveland and examine it before its publiction. Brother Bassett and myself were the only members who attended. After several days em- ployed in a careful examination of brother Brewster's compila- tion, we gave that work our unqualified approbation, and desired its immediate publication, as our Church was in pressing need of hymn-books. But, from some cause never fully explained VISIT OF MESSENGERS FROM THE M. E. CHURCH. 403 to me, brother Prindle declined issuing the book until after their General Conference. With a famine for hymn-books then on our Church, our people could not possibly endure this delay. So, being urged by my brethren, I entered, about the 1st of December, 1859, upon the task of compiling our present hymn- book ; and by constant toil, day and night, I brought my work to a close on the 14th of March, took it to Springfield, and submitted it to the' Board of Trust for publication. Brother Bassett constructed the index and made various necessary cor- rections. Such a work should not have been compiled in so great a hurry. There was a young man of fine poetic taste by my side, rendering me constant assistance in the execution- of this task. It was my own dear son, Henry Bascom Brown, who has since passed away triumphantly to heaven. In September, 1859, the Pittsburgh Annual Conference was held in Sharpsburg, Pennsylvania. This was an unusually in- teresting and profitable session, and was handsomely entertained by the ( 'lunches and citizens. We had in attendance two fra- ternal messengers from the Pittsburgh Conference of the Meth- odist Episcopal Church — Rev. Homer J. Clark, D. D., and Rev. Dr. Cox, both very amiable and talented Christian ministers, whose excellent addresses to the Conference were very highly appreciated by the members of the body and the spectators. Then: two messengers, in their addresses, drew into notice the points of agreement between their Church and ours in a very happy style. I was then culled upon by the Conference to respond. In doing this, I brought into new the old contro- versy, when brother Clark and I were on opposite sides, in the origin of the Methodist Protestanl Church in Pittsburgh; th.it .it thai time both of us had honestly done what we could for our respective causes, and in opposition to each other; yet, mi inv part, I had always believed him to he a Christian gen tleman, and I hailed him in our midsl in the ,-. • character. I then said it wa& true th.it in Christian doctrines, experience^ and practice the two Churches were alike; hut it e thing wo differed. We had the lay elemenl in our ecclesiastical eoonomy, and they had not. If the time Bhould ever come when the 404 RECOLLECTIONS OF ITINERANT LIFE. Methodist Episcopal Church would adopt lay delegation in her Annual and General Conferences, the two Churches could then unite and become one body, but not until then; for we were a lay delegation people, and did believe that the Church of Christ had as much right to a free representative government as the State. As I was proceeding, brother Clark threw in a response in favor of lay delegation, saying that a very consider- able proportion of the ministers of his Conference (I forget the exact proportion) agreed with their Methodist Protestant breth- ren on that subject. The whole assembly on hearing this gave vent to their feelings of delight by thanking God, and in va- rious ways indicated their gratification. Other responses were made, (I forget by whom,) and the interview with these fraternal messengers was an occasion of great pleasure to us all. Wil- liam J. Troth, an excellent lay brother, and myself were then chosen fraternal messengers to the ensuing Pittsburgh Confer- ence of the Methodist Episcopal Church, and were instructed to bear to that body friendly greetings from our brethren, con- tained in a preamble and sundry resolutions, favorable to the union upon proper principles. During this Conference, I was appointed to preach on the old battle-ground, corner of Smithfield and Seventh Streets. The old meeting-house had been replaced by a new one, of greatly superior style and capacity. A great change in the congrega- tion had taken place. But few of the old members remained. On that spot, in the old house, I had organized the Methodist Protestant Church, in the month of June, 1829. Thirty years since that event had now gone by, and I supposed the old an- tipathies against me for my reform principles and actions still remained among our Methodist Episcopal brethren in that sta- tion. On hearing the appointments for the Sabbath-day an- nounced, and that I was to preach in the aforesaid church, I was taken by surprise. I arose and asked if that appointment would be agreeable? I was assured by the appointing authori- ties that it would, and that it had been made by the special request of the minister and official members of that station. I then agreed, with unspeakable pleasure, to fill the appointment. FRATERNAL MESSENGERS TO PITTSBURGH CONFERENCE. 405 I had a large audience, and God gave me unusual liberty in preaching the Gospel to that people. When service was over, and I had gone from the pulpit into the altar, a great number came forward to greet me, and there was no little shaking of hands on that occasion. I had many invitations to dinner, but brother Sinsebaugh, the preacher in charge, claimed me as his guest. I was urged to remain and preach again at night, but having another engagement, I could not comply. The secret leading to all this kindness to me is found in the fact that, in the course of thirty years, this people had become friendly to lay delegation. They respected me because I had respected my principles, which now, at last, God had taught them to love. In the month of March, 1860, brother W. J. Troth and my- self attended the Pittsburgh Annual Conference of the Meth- odist Episcopal Church, in Blairsville, Pennsylvania, as fraternal messengers. On being introduced to Bishop Janes, he intro- duced us to the body, and we were received and treated in a very friendly manner by the brethren. By request of the Bishop, I occupied a seat by his side in the altar until the Con- ference adjourned for dinner, and he wished me to continue to occupy it afterward, but I asked him to excuse me from sitting in so conspicuous a place, and said, if it would be equally agree- able to him, I would rather take a seat among the members of the Conference. I was then asked by the Bishop if it would suit us to pro- ceed at once to deliver our fraternal addresses, or would we prefer delaying them to a set time. I told him that brother Troth and I were comparative Btrangers to the Conference, and it would be an accommodation to us if a delay were allowed, so as tn ■/\\c us a chance to become acquainted with the brethren. Tin- fact is, to appear before the Pittsburgh Conference, of which I had <>nce been a member, and in which thirty-one years had made so many changes, by thinning out the old members and introducing new ones, affected me much. 1 w;ts in DO ii- ditioa :it that time to do justice to myself or to my Confer* ence in delivering an address. A time was then appointed for 406 RECOLLECTIONS OF ITINERANT LIFE. our addresses. The next morning, at ten o'clock, there was a Conference sacrament. The Bishop invited me into the altar, to assist him in those sacred services. It was an unusually rich and solemn sacramental feast, and I was made to feel entirely at home among the brethren. When the appointed time came for our addresses to be de- livered, the house was crowded. I was called into the altar to speak. After reading our certificates of election as fraternal messengers, and the preamble and resolutions of our Conference on the subject of friendly relations between the two bodies, and indicating a desire for a future union, I proceeded with my ad dress, and brought to the notice of the Conference all the points of agreement between the two Churches. When this was done, I stated that there was one important point of difference : the Methodist Protestant Church had the lay element; the Meth- odist Episcopal Church had not. Then turning to the Bishop, I said : " Mr. President, I ask your pardon ; I ought to have had your permission before I broached this matter." " Not at all," said the Bishop; "go on, go on." I then proceeded to say: "I am not intrusted by my Conference with any terms for the basis of union ; but, understanding it to be your doctrine that Bishops and Elders are the same order, according to the New Testament, and that you consider your third ordination as nothing more than the conferment of office, I will tell you what I will agree to, and I think our Church generally would do the same. We will take your episcopacy if you will take our lay delega- tion." My remarks were, I think, well received by the breth- ren. Brother Troth's address then followed. It was every way creditable to himself as a layman, and to the cause he rep- resented. A number of the members of the Conference re- sponded in a very friendly and handsome style, making me feel it very pleasant indeed to be in that assembly of Christian ministers. At last came the old warriors — with whom I had contended in former years — one after another, to the front of the altar, and, with much tender feeling, gave me their hands in token of friendship. Each spoke a few words of the hard struggle between the parties in years gone by, and all seemed REMOVAL TO VICINITY OF M'KEESPORT. 407 disposed to peace and friendship now. My own heart was deeply moved, and I could scarcely restrain my tears. When I proposed that we would take their episcopacy if they would take our lay delegation, I knew then, as well as I do now, that in their episcopacy there was a power that ought not to be there. But it was then my judgment, as it is now, that a lay delegation, admitted into the General and Annual Conferences, would easily regulate all such matters. Let our Methodist Episcopal brethren adopt lay delegation in an avail- able form, then the way for Church union will be fairly open. On the 1st of April, 1860, I removed with my family to Prospect Hill, near McKeesport, seven miles further up the Monongahela River. Here I had a larger and better house, with twelve acres of ground, in an excellent neighborhood. I leased this property from Edward H. Fisher for three years. We were all well pleased with the change. Our habitation was on an eminence, affording us a tine view of the Monongahela for several miles up and down, and between us and the river ran the Pittsburgh and Connellsville Railroad. So, the passiug of boats and cars made ours rather a lively country home. On that little farm my sons, Henry and George, and I found full employment. We occupied all our ground with something. We raised oats, corn, hay, potatoes, tomatoes, cabbage, melons, beans, etc. The orchard did well. We had an abundance of peaches, plums, and cherries, of the finest quality, but not many apples. While at that pleasant rural home, our coal only cost us three Cents per bushel. We lived in the midst of plenty, and had many comforts to repay our toils. Rut there was one drawback. We had no well-established Methodist Protestant Church in McKeesport. We had a small society, but no house of worship, and the members being generally poor, we were not able to build one. In a short time a Clninli trial divided our little brotlierli 1, and the downfall of the whole OOncem -oon followed. "A bouse divided againsi itself can not stand." In September, I860, tbe Pittsburgh Conferenoe was held at the Pleasant Valley Church, linen County, Pennsylvania. My two sons, Rev. D. I. K. Riuc, our preacher, and myself all went 408 RECOLLECTIONS OF ITINERANT LIFE. to it in a carriage together. We had a pleasant drive of nearly two days, enlivened all the way by singing and interesting con- versation. The brethren were well entertained at the Confer- ence by the. people of the surrounding neighborhood, and were brought to and taken from the place of our meeting in buggies, carriages, and wagons. A Conference in a country place was a new thing. It excited great interest in that community, and was numerously attended by the citizens. My son Henry was there received into the intinerant ministry. I regarded this step aa an experiment, as his lungs were weak ; but the brethren were disposed to give him a trial. He had a heart to work for Christ, and, with some degree of reluctance, on account of his health, I agreed that he might go forth as a laborer in the vineyard of the Lord, and do the best he could for the Saviour's cause. In the month of November I attended the convention in Pittsburgh, and was chosen to preside over the deliberations of that body. I was likewise elected editor of the Western Meth- odist Protestant for the next two years. The brethren, I think, did this because they desired to draw me forth from my rural retreat, and make my services available to the Church awhile longer. After a few days of consideration, I finally concluded to accept the position, in view of trying in some way to be use- ful to the Church to the end of life. In advanced age, as well as in early life, men must have reputable employment in order to be happy. I left my family, on Prospect Hill, in the care of my son George, and, about the 1st of December, ©ommenced editorial life in Springfield. I found a comfortable home in the hospitable dwelling of my old friend Rev. A. H. Bassett, the former editor. Never shall I forget the kindness of that dear brother and his excellent lady and niece. Had I been a father to the whole family I could not have been cared for with a greater amount of tenderness and respect. In the month of March, I returned to my family, and at a public sale disposed of my property, and prepared for a re- moval to Springfield. Such a removal, being a very heavy operation on the physical energies of my wife and myself, DEATH OF MY TWO SONS. 409 brought us both to the conclusion that we would move no more. Itinerant life had kept us moving for about forty years; so we deemed it time to stop. After rendering very imperfect service as editor of the Western Methodist Protestant for two years, and suffering much in my health from that sedentary employ- ment, the convention of 1862 elected Dr. D. B. Dorsey as my successor, since which time I have retired from public life altogether. During the two-years of my editorial toils I lived in rented property. In the spring of 1862, having concluded to remain in Springfield, I purchased a cottage on Pleasant Street, where I now reside. This is a pleasant, prosperous inland city. We live in an agreeable neighborhood. The Churches of this place are all liberal in their bearing toward each other. Our own Church, though small, is quite respectable. Among this peo- ple I expect to remain until it shall please God to call me home. I am now advancing rapidly into the seventy-fourth year of my earthly pilgrimage. In the natural course of events, I shall soon pass away. To be ready for my change is now the great object of my life. In the review of the past which I have taken, I have found much to humble me in the dust before the Searcher of all hearts. Yet I thank God that by His grace, in Christ Jesus, "I am what I am." It is now a little over fifty years since I entered the itinerant ministry in the Met h - odi-t Episcopal Church, and to this day I have never, in a single instance, failed, cither in the old Church or the new, to attend the annual sessions of the Conference to which I be- long( I : and I expect to attend them as long as I am able. For abmit forty years in succession I was in the regular itinerant work; then iii the college; then on the farm; then editor; now on the lookout for the eternal world. In 1-i',:;. God, whose counsel- are unsearchable, took from me in v two sons. This was a Bore stroke. My son Henry, the su- intendeni of Bellbrook Circuit, died in the midst <>C his peo- ple, by whom he was greatly beloved, on the SKh of April, in the full hope of a glorious immortality. His death Bcene the final parting with father, mother, sister, wife — who can describe? 26 410 RECOLLECTIONS OF ITINERANT LIFE. George had been in the ministry too, but left Richwood Circuit and volunteered in the service of his country. He was in the first battle at Vicksburg and at the taking of Arkansas Post; but being overtaken by disease, and his captain assuring me, by letter, that he could not live, I greatly desired to bring him home to die. When all authority from Governor Tod and Gen- eral Burnside failed to reach him, I appealed to my old friend Hon. E. M. Stanton, Secretary of War, and in one hour after he received my letter, I had a dispatch from him, with full au- thority to go myself, or send an agent, and bring George home ; and directing all superintendents of railroads and commanders of Government transports to give me, or my agent, free passage and subsistence there and back. Immediately I repaired to Cincinnati, and secured the services of S. D. Evans — a brave young soldier, who had been discharged in consequence of a wound in the leg, from which he had nearly recovered — to go as my agent and bring home my son. Through most appalling difficulties, Evans succeeded, and George was brought to Cin- cinnati. His mother and I met him there, and, at the house of my nephew, Mr. George B. Hodgson — who, with his dear mother, showed us every possible kindness — we nursed our emaciated son nine days, when he died. George had carried his religion with him through the toils of camp-life, and it sup- ported him in death. On the 23d of June he calmly passed away to heaven. Our two beloved sons were called away from us within two months and a half of each other. I had often indulged the hope that they would live long to preach the Gospel of Christ after I had finished my course on earth, and would both be present to close my eyes in death and bury me. But, alas for me! I was called to bury them. Such was the will of God, " who doeth all things well." All my sons, five in number, have gone before me. God took three of them in infancy. The last two, whose training cost me great solicitude, were called away in manhood, just as the prospect of usefulness began fairly to open before them. God gave me but one daugh- ter. Upon her I strove to confer the advantage of a good ed- ucation, and, what is still better, she is a conscientious Christian. VIEWS ON ECCLESIASTICAL MATTERS. 411 Her husband, Mr. S. J. Ridgely, an amiable Christian gentle- man, passed away to his home in heaven a little more than five years ago; so my widowed daughter. Mrs. A. E. Ridgely, and her two little sons, George and Adrian, reside with us, and are a real comfort to my beloved and faithful wife and myself, in the decline of life. God has greatly blessed me in my domestic relations. Ours is a happy family, and we are all living in hope of overtaking our loved ones in the heavenly country above. My life is in the hands of the Lord, and I am striving to hold myself in readiness to go hence into eternity, whenever it may please him to call me. But, if it be God's will, I would like to live to see an end of this terrible war; to see an end of American slavery, and the perfect restoration of the govern- ment of my country; to join in the transports of my fellow- citizens at the return of peace; to see Christianity fill the nation, North and South, and take a firmer hold of the Amer- ican mind and heart and life than ever heretofore, and make the people of these United States one great civil and Christian brotherhood. I would like to see the prospective union of nil the non-episcopal Methodists in our country conmunmated on such principles as would secure the largest liberty to the Churches that could be enjoyed consistently with a well- guarded, efficient, itinerant ministry. I would like to Bee our Bfethodjpt Episcopal brethren so modify their ecclesiastical economy as to lower down tin; power of the, itinerant olei and the episcopacy, ami introduce a lay delegation into their Annual and General Conferences, so thai the whole Methodist family could again be united in one body. But should th< desirable anions never occur, it is still the duty of the Meth- odist Protestant Church to fulfill her mission in spreading Christian holiness and ecclesiastical liberty throughout our country, ami to the ends of the earth, if she can. Our Church at her organization, and for several years afterward, met with mueli opposition from the Methodist Episcopal Church, Then, again, she Buffered from her connection with the slavery qui tion, until, in 1858, to gain relief, and to save her ft i- ence in the free States, she came boldly up to the act of 412 RECOLLECTIONS OF ITINERANT LIFE. pending all official cooperation with Churches and Conferences connected with slavery. From the beginning, our Church has been greatly in need of a faithful, laborious, enterprising min- istry. Many came among us, apparently, to lounge and loiter, to eat bread and live, who always contracted but never enlarged the work assigned them, under whose worthless ministry the Church always suffered loss. Such men do no good in any Christian community. Preachers of this class have nearly all passed away, and it will be well for the Church if they never return. I think it can safely be said, that in our Church we have now a more trustworthy class of ministerial laborers than those who gave us trouble and brought us grief in former years. Notwithstanding all we have suffered by the war in the loss of ministers and members, some of whom have fallen in battle and others by disease, all through this terrible conflict the cause of Christ, as committed to our young Church, has been on the advance. Never, since we have been a Church, have we done so much for missions as we are now doing. The pros- pect of a permanently endowed first-class college is now very good. This will afford educational facilities to our whole Church. It will give to young men desirous of entering the ministry among us the advantage of an education commen- surate with the wants of the age in which we live. This will, by the blessing of God, contribute largely to the permanency and prosperity of the Church. Our book concern and Church paper, through which we send out the literature of our connec- tion into all the circuits, stations, and missions, are in an im- proved condition, and are gaining a better support than formerly. Should the contemplated union between all the non-episcopal Methodist bodies be effected on principles satisfactory to all concerned, I will be glad in the Lord. Should suitable modi- fications be made in the government of the Methodist Epis- copal Church, so as to admit of all who bear the name of Methodism being- united in one body, my joy will be greatly increased. But if, from any cause or combination of causes, the Methodist Protestant Church should be destined to remain CLOSING REMARKS. 413 alone, through all time to come, I shall still have happiness. Ours is an excellent Christian organization. It includes at this time a valuable body of pious, talented, useful ministers. Our membership, in piety and liberality, is, in my judgment, equal to that of any other Church in the land, in proportion to their numbers. Let our college be established. Let us have an educated ministry. Let educational facilities be extended to all our people, male and female, every-where. Let it be the high and holy ambition of the entire body to spread Christian holiness, Christian freedom, and Christian education throughout our country and elsewhere, then God will give to our Church a glorious future. He will make her a great power in His own hand for good to our race, and a happy spiritual home for the lovers of Christ in all future generations. Why may not the Methodist Protestant Church, with her love of religion and liberty and literature, by the blessing of God, go down through all the ages of the millennium? In closing my recollections of the past, I must add, with gratitude to God, that this is a memorable day to me and to this nation. The papers have this day, April 29, 1865, brought us the news of the overthrow of the rebellion. This terrible war is ended; the Government is saved; the slaves are freed; peace will soon be proclaimed, and the American flag, without the lose of a single star, will henceforth wave in glorious triumph over " the land of the free and the home of the brave ! " " Glory to God in the highest, and on earth peace, good will toward men." "Hallelujah I for the Lord God Omnipotent reigneth." God grant that Christianity may now take a deeper hold than heretofore on the whole American people, and heal all the sor- rows of our entire country. APPENDIX. AN ADDRESS TO THE MINISTERS AND MEMBERS OF THE M. P. CHURCH IN ALL THE ANNUAL CONFERENCES, GREETING. Beloved Brethren: It seems to me appropriate, as a conclusion to what I have written in the foregoing pages, that I should now address a hrief communication to you on several subjects of abiding in- terest to us all. Most of you know that I spent a number of years in active itinerant labor in the Methodist Episcopal Church, and that I had some share in the lay delegation controversy in that Church, which, contrary to the wishes and expectations of all the friends of reform, resulted in the organization of the Meth- odist Protestant Church; and that, from the foundation of this last-named Church, I have stood connected with her history and her interests, doing what I could, in every position assigned me. for her advancement ami prosperity. I therefore trust it will not be considered an offensive intrusion if I speak freely and plainly to my Christian brethren of things pertaining to the welfare of our beloved Church before I am called away to the eternal world. Mfearly all the old Reformers with whom I once had the honor to labor have gone to their reward. They were men of precious memory. I. too, must soon pass away. Before I go, please indulge me a little. It is often said by those who are Dot friendly to our young Church, aud too often believed by the uninformed, in and out of our organization, thai there is do difference between the government of the Methodist Episcopal Church and thai of the Methodist Protestant Church, and that a change from the former to the latter i- attended by no advantage whatever. Now, if this he so, it will certainly follow that the old Reforme'rs labored long and hard, and suffered much, all to no purpose, (41-.) 416 ADDRESS TO THE MINISTERS AND MEMBERS OF and that it would be a dictate of sound practical common sense for us all to return immediately to the Methodist Episcopal Church. But before we abandon our ecclesiastical organization, we ask to be heard a little in defense of the old Reformers. Many of you, my brethren, have often heard me say, in former years, and I will here repeat the saying again, "that the Methodist Prot- estant Church only exists to be despised, unless she can show very good reasons for her existence." To multiply distinct Christian denominations, without an adequate cause for so doing, is certainly a most foolish and wicked transaction. Did the founders of the Methodist Protestant Church do this thing ? Let us see. In order to justify the existence of the Methodist Protestant Church, and likewise to show the advantages of her ecclesias- tical economy over that of the Methodist Episcopal Church, it will be necessary to go back and bring into uotice the objec- tionable features of the government of the old Church, out of which we came. In doing this, I wish to use all possible kind- ness, for against that Church I have no word of complaint, save only against the government. In 1784, just at the close of the Revolutionary War, Dr. Coke and Francis Asbury, both of them frem England — the land of kings and bishops — with but few republican ideas in their minds, and certainly no Republican love in their hearts, did in- stitute and establish an ecclesiastical economy for the Methodists in this country, more arbitrary in its character than the civil government of King George III, which the Americans, by a seven years' war, had just thrown off, at the expense of so much blood and treasure. By the Revolution, republican liberty was gained in the State. By means of these two Englishmen, it was lost in the Methodist Church; for they placed in the hands of the itinerant clergy alone all the legislative, the judicial, and the executive powers of the government, leaving the local preachers and lay members of the Church without due protec- tion against this itinerant domination. King George's govern- , ment, which our fathers banished by a bloody revolution, had three principles in it — the monarchical, the aristocratical, and the republican. The government established by Coke and As- bury in the Methodist Church had then and has yet but two— the monarchical and the aristocratical. Methodist episcopacy answers to the British monarchy. The itinerant power-holding system for life answers to the British peerage. But in Eng- land they have a House of Commons, where the people are rep- resented by delegates elected by themselves. But in Episco- THE METHODIST PROTESTANT CHURCH. 417 pal Methodism there is no House of Commons. The people are not represented in either the General or Annual Confer- ences. In the North Western Christian Advocate, for February 15, 1865, Dr. Charles Elliott tells a good story concerning the Brit- ish king. He tells us that ''George III was himself a Meth- odist and a member of a Methodist class. His principal gar- dener was his class-leader. We are in possession of several interesting historical items on this subject that have not yet met the public eye ; and the Methodist element imbued several members of the royal family." The British king, in whose government there was some re- publicanism, was driven out of this land, with all his Methodism, because he wanted to tax the colonies without allowing them the right of representation. But what arbitrary rule lost in the civil department, it gained and more than gained in the eccle- siastical, when Dr. Coke and Francis Asbury placed the Meth- odist Church under its present form of government. Now the people bear all the pecuniary burdens without the right of representation. From the beginning of Episcopal Methodism in this country', there were men of eminence to be found in the ministry and among the laity of the Methodist Episcopal Church who were nol in favor of an ecclesiastical government which ignored Church representation. The old Reformers were of this class. A< a general thing, they excused Dr. Coke and Mr. Asbury for introducing a Church government so arbitrary in its character. These gentlemen had been taught by Mr. Wesley, who was no republican. They were both Englishmen, and probably had no ideas in their mind- of any other kind of government than an ecclesiastical monarchy. But who can excuse the American Methodist preachers, who in this free country, just after a seven years' war for republican liberty, allowed such a Church gov- ernment to be established? All the divisions in Europe and America thai have ever taken place anion- the Methodists, so far as I am informed, have grown oul of the arbitrary character of the government. It was this ministerial government, then, in wliic-h the people had no voire, that occasioned and did in my opinion justify the controversy which resulted in the or- ganization of the Methodisl Protestanl Church. The old Re- formers did most religiously believe thai the Church of Christ had as much righl to a free representative governmenl a j the ted States, and, acting on this conviction, they introduced the discussion of lay rights, lir-t in the "Wesleyan Reposi- tory," edited by W. B. Stockton, a layman, an in' 1 lligent, noble- 418 ADDRESS TO THE MINISTERS AND MEMBERS OF hearted Christian gentleman; and then in the "Mutual Eights," edited by a committee of Christian brethren, some of whom ■were ministers of distinguished ability and piety, and others were laymen of unblemished character and standing. When this discussion was entered upon, none of those concerned in it had any thought at all of making a new Church. Our object was to reform the government of the old one ; but in this thing we were doomed by the ruling authorities to a sad disappoint- ment. It now becomes my duty to justify the existence of the Meth- odist Protestant Church as a distinct Christian denomination. When a party in controversy in a Church is placed by the ruling authorities on a ground that they can not occupy, with- out an abandonment of their manhood and Christian honor, this thing is equal to their expulsion. This was clearly done in the case of the old Reformers. In the progress of the controversy, the parties, as is usual in such cases, became a little warm. Old Adam showed himself among his children on both sides. It is questionable whether the temper and doings of the friends or foes of lay delegation did fully comport with the doctrine of entire sanctification as held by the Methodists. Still, the principle remained the same, and if the party in power were not willing at that time to grant lay delegation, they ought, in all fairness, to have left it an open question, and allowed to all the right of free discussion in relation to the matter at issue. But this thing was not done. Some time in 1827, the whole ecclesiastical hierarchy of Meth- odism seemed to be roused into action against reform and its friends. Rev. D. B. Dorsey, a member of the Baltimore Con- ference, was suspended by that body from all ministerial func- tions for one year, because, in a letter to a friend, he had recommended the Reformer's periodical, called "The Mutual Rights." At the next session of said Conference Dorsey was expelled, because, while peddling books to support his family, he had sold Rev. A. McCaine's "History and Mystery of Methodist Episcopacy." By that same Conference Rev. W. C. Pool was expelled for delivering a lecture in favor of lay delegation. All the local preachers who favored reform were forbidden the oc- cupancy of any of the Methodist pulpits in the city of Balti- more. Finally, about eleven of them, and, I think, all the members of the Editorial Committee, because they declined aban- doning the "Mutual Rights" and their Union Societies, in obedi- ence to the demand of Rev. J. M. Hanson, the preacher in charge, were likewise excluded from the Methodist Episcopal Church. These were all men of sterling integrity and great moral worth; THE METHODIST PROTESTANT CHURCH. 419 so acknowledged to be by those who expelled them. Their only crime was, in fact, a great moral virtue. They loved Christian liberty too well to abandon it, and the means of its propaga- tion and defense, for the sake of retaining their standing in the Church. Other expulsions in Virginia, North Carolina, and elsewhere, for the same cause, and under similar circumstances, occurred about the same time. Our cause had to encounter the frowns of the stanch friends and supporters of Episcopal Meth- odist authority in all places; for the days of argument with them had gone by, and the days of punishment had come. So the Reformers understood it, and expected no favors. Yet, to give the authorities a chance to do justice, if they would, Dorsey and Pool sent up their appeals to the General Conference, in Pittsburgh, in 1828. The cases of all the ex- pelled, in some shape or other, were brought before that body, to get that high court of appeals, if possible, to take some ac- tion that would be healing in its character, and lead to a resto- ration of the expelled brethren. All of them had a desire to retain their standing in the Methodist Episcopal Church, if such a thing could be done in accordance with Christian honor. But the members of that Conference were not in a temper of mind to favor the Reformers in any way whatever, so the appellants lo>t their cause. The testimony of one of themselves, Rev. •Jacob Young, who used to preach at niy father's house, when I was in my boyhood, may here be given. He holds the fol- lowing language in his autobiography, page 387: "The great B idical controversy, as they called it, was still in progress, and it was the opinion of the most intellectual and pious members of the Conference thai it had progressed as far as it could within the pale of the Church, and that the Reformers must cither submit to discipline or retire and set up for themselves." Such " discipline " as had been exercised upon the brethren who had been expelled they were not prepared to ••submit to," as, in their opinion, it was wholly unauthorized by the laws of the Church. A,a for "retiring and Betting up for themselves," they bad qo inclination to do this, if it could be avoided; yel 'hey had often been urged to this by their opponents, ami the fol- lowing terms offered them by the General Conference of L828, and found in the fourth volume of t he "Mutual Rights," page 335, will shuw thai these American Christiana had either to submit to degradation or escpatriation: " Wiikkkas, an unhappy excitemenl has existed in some parte of our work, in consequence of the organization of what have been called Union Societies, for purposes and under reg- 420 ADDRESS TO THE MINISTERS AND MEMBERS OF illations believed to be inconsistent witb tbe peace and harmony of the Church ; and in relation to much of the matter contained in a certain periodical publication called '■ Mutual Rights,' in re- gard to which certain expulsions from the Church have taken place; and, whereas, this General Conference indulge a hope that a mutual desire may exist for conciliation and peace, and" is desirous of leaving open a way for the accomplishment of so desirable an object on safe and equitable principles; there- fore, " Resolved, by the delegates of the Annual Conferences, in Gen- eral Conference assembled, 1. That in view of the premises, and in the earnest hope that this measure may tend to promote the object, this General Conference affectionately advises that no further proceedings be had in any part of our work, against any member or minister of the Methodist Episcopal Church, on account of any past agency or concern in relation to the above-named periodical, or in relation to any Union Society above-mentioned. 2. If any persons expelled, as aforesaid, feel free to concede that publications have appeared in said ' Mutual Rights,' the nature and character of which were unjustifiably inflammatory and do not admit of vindication ; and that in others, though for want of proper information, or unintentionally, have yet, in fact, misrepresented individuals and facts, and that they regret these things. If it be voluntarily agreed, also, that the Union Societies above alluded to shall be abolished, and the periodical called the ' Mutual Rights ' be discontinued at the close of the current volume, which shall be completed with due respect to the conciliatory and pacificde sign of this arrangement, then this General Conference does hereby give authority for the restoration to their ministry or membership, respectively, in the Methodist Episcopal Church, of any person or persons so ex- pelled as aforesaid; provided, this arrangement shall be mutually assented to by any individual or individuals so expelled, and also by the Quarterly-meeting Conference, and the minister or preacher having the charge of any circuit or station within which any expulsions may have taken place; and that no such minister or preacher shall be obliged, under this arrangement, to restore any such individual as leader of any class or classes, unless, in his own discretion, he shall judge it proper to do so; and provided, also, that it be further agreed that no other periodical publication to be devoted to the same controversy shall be established on either side; it being expressly under- stood, at the same time, that this, if agreed to, will be on the ground not of any assumption of right to require this, but of mutual consent for the restoration of peace ; and that no indi- THE METHODIST PROTESTANT CHURCH. 421 vidua! will be hereby precluded from issuing any publication which he may judge proper on his own responsibility. "It is further understood that any individual or individuals, who may have withdrawn from the Methodist Episcopal Church on account of any proceedings in relation to the premises, may also be restored by mutual consent, under this arrangement, on the same principle above stated." Here, then, are the terms of "conciliation and peace" offered by the General Conference of 1828 to the expelled Reformers and their associates in the great struggle for lay delegation ; and it is now my intention to analyze this document with calmness and candor, and ascertain, if I can, all its attracting and re- pelling forces. Was there really any thing in the terms of "con- ciliation and peace," under consideration, to win back to the Methodist Episcopal fold all the expelled Reformers and their friends? Let me carefully examine this matter and see. 1. I begin with the very structure of the General Conference, whence this document emanated. It is composed exclusively of itinerant ministers. No layman has a legal right to a seat, or a voice, or a vote in that body. This is equally true of the Annual Conferences. Yet all the pecuniary burdens by which the institutions of the Church are kept up fall on the people. This I consider as repelling in its character, as it includes the doctrine, in effect, of taxation without representation. This n this committee there are two ministers and two laymen chosen. The President of the Conference j^, j M virtue of his office, chairman of tic committee, and has a casting vote in case of tie. When the committee lias done its work, and reports a plan of appointments to the Conference, that plan is then the property of the Conference, ami may lie amended to suil either ministers or delegates. Buf when it is adopted by the Conference, it is final, and is to he regarded a- the work of the entire brotherhood of ministers ami Churches, acting through their delegate! in appointing the preachers to their fields <>\' labor. Episcopal Methodism Baye much of a great central powei in tin; hands 428 ADDRESS TO THE MINISTERS AND MEMBERS OF of their Bishops, to wield all the itinerant taleuts of the Church in the use of his appointing power. But in Methodist Prot- estantism this appointing power is not lodged in the hands of one man ; it belongs to the whole Church, including ministers and members. Here is liberty and strength combined. When this whole nation, through the President of the United States, commands a citizen to perform a certain duty, is he not as much obliged to do the thing commanded as if he had been com- manded by a monarch who derived none of his power from the people? Just so it is with us. When a whole people, through an Annual Conference, appoints a preacher to a charge with his own consent and that of the people to whom he is sent, he is as much obliged to go and do the duties assigned him as if he had been appointed by a Bishop who derived none of his power from the people? Human nature recpiires a strong government, as strong as it can be made consistently with human liberty. Our people have liberty ; our Church government has power. It may not be necessary to extend this examination any fur- 'ther. In the Quarterly Conferences, leaders' meetings, and in Church property matters the Methodist Protestant Church has greatly the advantage — the rights of the community are better secured. Our Church is now a well-organized body of Chris- tians. Our people are, as a general thing, contented and happy under our present economy, and it would not " be a dic- tate of sound practical common sense" for us all to return to the Methodist Episcopal Church. To abandon lay delegation and the liberty of the local Churches, and place our ministers and members under the government of the Methodist Episcopal Church, where the itinerants alone have control, and where the voice of the laity, in an Annual or General Conference, could never be heard, and where it could only be heard in the management of affairs in the local Churches, so far as they were brought into action by the iutinerant preachers, would never satisfy our people. On the contrary, much would be gained, ecclesias- tically, by the members of the old Church, were they to^unite with the Methodist Protestant Church. 1. They would gain their rights, for they have rights in the government of the Church as well as the State. 2. They would get clear of a very troublesome contradiction in their principles. To be a republican in the State and a monarchist in the Church does involve a contradiction. 3. It would open the way to en- larged usefulness. In the Methodist Episcopal Church there are many men of prime qualifications for usefulness, in the General and Annual Conference and elsewhere, if they were only brought into active service. 4. It would improve the THE METHODIST PROTESTANT CHURCH. 429 intelligence of Church members, in relation to the entire economy of Methodism — a thing that can hardly be expected, unless a full share is given them in the government of the Church. 5. All of this would lead to a more ardent attach- ment to the Church, thus governed, according to the principles of eulightened freedom, and a higher love to Christ, who es- tablished the Church, in view of the salvation of the world. Luther, in his day, did not reform the Church of Rome; but he did, under God, raise up a very respectable and influ- ential Christian community, by which he gave a check to the Pope's power, from which it never has recovered. He also planted principles in that establishment, which have, like leaven, been working ever since his time, and will work until Roman- ism falls to rise no more. Wesley, in his day. did not reform the Church of England; but, under Grod, he did raise Up a community of Methodists, who, for piety and intelligence, are the ''light" and "salt" of that island, and by them a leaven- ing Christian influence has been sent into the English Church, among the Dissenters, and into many other parts of the world. The old Reformers did not reform the government of the Meth- odist Episcopal Church, but when compelled by necessity, they did frame an ecclesiastical economy, securing the "mutual rights" of both the ministers and members of the Methodist Protestant Church. In this denomination there are hundreds of intelligent, pious ministers, and many thousands of valuable, roted members, and it is believed that, to some extent, Meth- odic Protested! influence has been felt by the Methodist Epis- copal Church; for in thai community there appears to be a ring desire to adopt our principles, and introduce a lay del- egation. It may be that influences from Beveral quarters have ope- rated on the Methodist Episcopal Church, bo as to lead a lai portion of her clergy and laity to desire a lay delegation. Her own cool reflections, since the old Reform controversy closed, mat have led her to the conclusion that, after all, the Re- formers were right in principle, and thai Bhe herself ought to adopt those principles. The odium of being drawn into com- parison with the Church of Rome, whose clergy have all the power in her government and her people none, may have had it.- influence; or the shame of making her members bear all the pecuniary burdens of the entire establishment, without granting then, a Bhare in the government, may have mov< I them in this matter; or the inconvenience appoint the laborers. When the Saviour calls one of hi- faithful servants to preach the Gospel, he is certainly ca- pable of making that man fully understand that he is called to thai work, anil, at the same time, to convince the Church of her duty to granl him her sanction and -end him forth. A truly spiritual Church will not often err in her judgment concerning the piety, talent-, powers of utterance, and other qualifications lor usefulness, of one of her own member.-, who is called of Christ to preach the Gospel. The Bame spirit that moves him to the WOrk will move the Church to -rant him her authority to go out into the vineyard of the Lord as a laborer. Chris! -died the twelve Apostles, and constituted them his missionaries, '•> establish Christianity among all the nation.- of the earth. He likewise "appointed other seventy," and directed them to pray the Lord of the harvest, that he would "send [or, :i - it i- rendered by Dr. Clarke, 'thrust'] forth laborers into his harv< It takes "thrusting" sometimes, togel therighl kind of men to go. Some, win, are thoroughly convinced of their duty to pie, eii the Gospel, make many excuses for not going into the harvest-field. Others, like Jonah, rather than go to the work, would prefer taking -hip. and fleeing to Tar.-hi.-h, 436 ADDRESS TO THE MINISTERS AND MEMBERS OF and risk the storms of the ocean. Yet there are others who, like Isaiah, say, "Here am I, send me." The willing laborer in any department of life is always to be preferred. "If I do this thing willingly, I have a reward; but if against my will, a dispensation of the Gospel is committed unto me ; yea, woe is unto me if I preach not the Gospel." In our itinerant field some of the laborers are -only moved on in the work by fear of the woe. At last they do quit the field, enter into worldly business, get overwhelmed in trouble, and find that the woe has come, and this, with them, may be only the beginning of sor- rows. Buried talents are yet to be accounted for in the great day of the Lord. Blessed is the man who cheerfully bears his crosses and trials in the itinerant field, and faithfully does his Master's work until the close of the day, or until he is other- wise released from toil. God will give him a full reward. Yet 1 have known many who entered into the itinerant field reluctantly, but came at last to like the work well. Amid all the embar- rassments and trials connected with their calling, they held on their way and finished their course with joy. Others of this class are still in the field — men of prominence and good moral worth. To sum up all, as to the call to the ministry. As no power on earth has a right to come into our country and appoint the Postmasters of the United States, the Judges of the Supreme Court of this nation, or the Generals of our armies, it being the constitutional prerogative of the Chief Magistrate of our Republic to do that work, in like manner there is no earthly power in existence that has the right to supply the Church of Jesus Christ with ministers. The prerogative to do that work is in Christ only, and he never has and he never will give that power into other hands. My conclusion therefore is, that we have had from the beginning, and have at this time, in the Methodist Protestant Church, just such a ministry as it hath pleased the Master to give us. I thauk him most devoutly for the gift of such a ministry. They have done well ; the cause has prospered under their ministrations. If our ministry needs improvement to suit the times, so did the Twelve after Christ called them to the work ; for he gave them the benefit of over three years' instruction to qualify them more fully for the min- istry. And there was the eloquent Apollos, who was " mighty in the Scriptures;" even he needed an Aquilla and a Priscilla to "expound unto him the way of God more perfectly." "They who will not learn can not teach." That our ministers need a higher grade of learning to suit the cultivated age in which we live is granted, and we hope soon to have an institution of THE METHODIST PROTESTANT CHURCH. 437 learning where our young men may go, not to get their call to the mini-try, but where they may go after they are called, and receive an adequate outfit of the right kind • of training for their holy work. As in the origin of the Christian Church Christ took fishermen and tax collectors and put them into the ministry, so from the farms and the workshops of the land he has given us our preachers. Such men need a further training. It may have been best for the Methodist Protestant Church, in the outset, to begin in a small way to test the advantages of lay delegation. If the General Conference of 1828 had adopted lay delegation, then the principle of Church freedom would have been, to a great extent, in the hands of its enemies, or, at least, in the hands of the uninformed, where its real worth could not have been properly appreciated; so the whole scheme of re- publican liberty in the Church might have been a signal fail- ure. But, in the wisdom of God, matters in our case were or- dered otherwise. As Judaism rejected Christianity, as a general thing, and compelled it to go into a new organization and test it- principles, on the outside of the pale of the Jewish Church, so the old Reformers were compelled, by the action of the highest tribunal in the Methodist Episcopal Church, to retire and enter into a new ecclesiastical organization. As Chris- tianity, small at the beginning, did spread throughout the world, g and overcoming all sorts of opposition and trials, so the Methodist Protestant Church, small in the outset, has spread into all parts of our country, meeting and overcoming in her progress all sorts of trials, and has had an ample opportunity t . test, right under the eye of Episcopal Methodism, the great ■:h of lay delegation as connected with an itinerant ministry. And a- the time will come when the Jews, together with the fullness of the Gentiles, will be converted and come into the Christian Church, so, according to the signs of the times, I think the day is not distant when the Methodist Episcopal Church will, in some available form, adopt lay delegation in her Annual and General Conferences, and amply secure the liberty of the local Churches. When this is done, then I trusl that, in the providence of God, all the various branches of the Meth- ndi-t family will again be gathered into one body. As this nation, all over, from sea to sea, has aot one inch of Boil cursed with Bkvery, bo let the Methodist Episcopal Church, including all her offshoots, in one harmonious brotherb L, be ecclesias- tically free, and bo go down to the latesl posterity. Am During the thirty-six years of tl ■ ace of the Methodist P • banl Church, the progress of oar cause has been gradual and steady. For a aumbex of years after the commencement 438 ADDRESS TO THE MINISTERS AND MEMBERS OF of our operations, every inch of ground we gained was contested by the ministers of the old Church. This led us to bring our principles constantly before the people. Those principles gen- erally met the public approbation, and our increase in those days was more rapid than it has been since the contest measur- ably died away. Opposition kept alive debate, the people understood the controversy and all about mutual rights, and a liberty-loving Christian always knew where to find a home; so we moved on prosperously. Under a general impression that our Church was on the right foundation as to doctrines and ecclesiastical economy, the controversy for a number of years has measurably been discontinued, the two Churches have be- come quite friendly, and two results have followed. First, our Church in time of peace has not increased in numbers as she did while the doctrines of ecclesiastical freedom were kept con- stantly before the people; but I hope our religion has been none the less pure. Secondly, our Methodist Episcopal brethren have had time to cool off and reflect, and, upon due considera- tion of the matter, have indorsed our principles, and are aim- ing to introduce lay delegation themselves. If the controversy had been kept up by us, they might have remained as hostile as formerly and made no movement toward a lay delegation. Even truth will hardly be admitted in a time of strife. But if the advancement of Methodist Protestantism has been somewhat retarded in the way above-mentioned, it has been much more retarded by the slavery question. This question, as discussed in our Annual and General Conferences, and in our Church paper, did for a time greatly perplex our people. It hindered our Sunday-school operations and our missionary work, and broke up our college. At last, to save the life of the Methodist Protestant Church in the free States, we were com- pelled, in the Convention of 1858, to suspend all official coope- ration with those Conferences and Churches which did tolerate slavery and the slave-trade. We did love our brethren in the South, but they held fast to what we deemed a great moral evil. Union with them was destruction to us; so, on principles of morality and necessity, we declined cooperating with them any longer, unless the evil complained of was entirely done away. how profoundly deep and mysterious are the ways of God in his providential dealings with man ! It never entered into the mind of any man, in the Convention of 1858, that God, by means of a terrible civil war, would abolish slavery in every State in the Union in 1865; yet the deed is done, and, by -the blessing of God, I have lived to see my country a land of free- dom for men of all colors and of all races. Now that slavery THE METHODIST PROTESTANT CHURCH. 439 is dead and can be no more a source of trouble, it is my bope tbat tbe two wings of the Methodist Protestant Church, North and Soutb. will agree to work together again under the constitution, and that abundant prosperity will attend our united efforts to spread Cristianity through all the land. If it be desired by the parties concerned, the General Conference of 1866 can easily remove the suspension of 1858, and then both wings of the Church, equally free from slavery, can act again in harmony in building up the Redeemer's kingdom. It is time now, since the war is over, to reconstruct the Churches as well as the Union, provided it can be done on principles fair and honorable to all concerned. I have lately seen a disparaging allusion to tbe Methodist Protestant Church in the New York '■ Christian Advocate and Journal," which, in my judgment, deserves a rebuke. .Tbe Methodist Protestant Church, now in the thirty-sixth year of her age, holds a very respectable position among tbe Christian Churches in our country. If the Advocate does not know this fact, others do, and freely acknowledge it in every appro- priate manner. Not having the Advocate at hand, I can not quote its precise language ; but our Church is alluded to, in a belittling way, as an obscure Church but little known ; and Rev. T. H. Stockton's position in such a diminutive community is referred to in tones of commiseration. It may do good, and I hope it will do no harm to any one, if I call the attention of the Advocate back to the position of its own Church when she Was thirty-six years of age. Was she any more respectable in her ministry or membership, or any more useful, than our Church i- to-day? The Methodisl Episcopal Church had then 358 itinerant preachers and 86,734 members, colored and white. Now, taking our Church, North and South, we have many more itinerant preachers ami members than they bad at our age. Since the war, however, we can not state our numbers with certainty. The missionary interests of the two Churches for tbe period mentioned have been about alike — no foreign missions iblished. In the Methodisl Episcopal Church, all their col- lege enterprises failed 'luring the time specified. During that time we have had college failures too; yet we did run Madison College, at Oniontown, Penn., about sis years, with some ad- vantage to the Church and the country. Our book ooncern, I think, is on ae good a foundation as thai of the Methodist Episcopal Church was at our age. During her firsl thirty six years tl Id Church had no denominational papers; bul we have had one or more Church papers all the time. As to houses of worship, parsonages, support of the itinerant ministry, 44:0 ADDRESS TO THE MINISTERS AND MEMBERS OF provision for the superannuated preachers, etc., I know that the Methodist Protestant Church is now better off than the Meth- odist Episcopal Church was duriug her first thirty-six years. Our ministry now will suffer nothing in comparison with theirs in 1815, when, under the direction of the Presiding Elder, Rev. Enoch George, I entered the itinerant field. Our members, like our ministers, I know, are no better than they should be; yet, for intelligence, piety, and liberality, I hold them to be equal to those of the Methodist Episcopal Church at any period of her history. As to our lay delegation, for which the fathers of Reform suffered ecclesiastical martyrdom, why are we re- proached for that? Is not the old Church at this very time seeking to advance her own interests by introducing that feature of our economy? Like John the Baptist, we have gone before the old Church to prepare the way, and we are ready to acknowledge, as did John, that a greater than we are cometh after us. Now, as Christ gave due credit to his forerunner, so let the old Church do to us. Let them treat us as being as respectable and useful a body of Christians as they were at our age; let them cease to call us "rads" and "radicals," and to speak sneeringly of the '•old radical controversy" and its "violence," as though all the "violence" was on our side. In their consciences they know better than this. Let them remember that, in the days of their youth, they were the people every-where spoken against; and now that they have grown strong, let them not become proud and treat contemptuously those that are weak, calling them "radicals," etc. Why, if they did but know it, they are radi- cals themselves ; for they seek a lay delegation, and this is the very essence of radicalism. Yet, after all, I must do justice to the old Church. I freely admit that her treatment to us has been mild, compared with that of the Jews to the first Chris- tians, or to that of the Catholics to the Protestants in the days of other years. Her only Church paper that does us injustice at this time, so far as I am informed, is the New York Advocate. A little more mild, Christian candor in that paper would be an improvement. As to the ministers and members of the old Church, I do not charge on them the sins of the Advocate, and I hereby take pleasure in acknowledging, in a general way, their brotherly kindness to our denomination. As to the other denominations of Protestant Christians in our country, so far as my information extends, peace and Chris- tian friendship prevail. The Presbyterians — Old School and New — the Congregationalists, the United Presbyterians, the Cumberland Presbyterians, the Baptists, the Protestant Epis- THE METHODIST PROTESTANT CHURCH. 441 copalians, the United Brethren, and the Wesleyan Methodist Connection, etc., all treat the Methodist Protestant Church with brotherly kindness and charity. Nearly all these denomina- tions agree with us in according to the laity their ecclesias- tical rights. And whatever may be in their standard books, from their pulpits I have not heard any thing for many years that would be offensive to the most delicate Methodist ears. They occupy our pulpits occasionally, and our ministers occupy theirs; and, on special occasions, the various congregations often mingle together, iu the same house of worship, with a great deal of brotherly affection, feeling that "One is their Master, even Christ, and they arc all brethren." To have the good will and occasional help of these influential denominations is a real source of pleasure and profit to the Christian heart; and it is likewise a matter of gratitude to God to see 'real Christian sympathy so extensively prevailing over sectarian bigotry. Christians may belong to different denominations, and yet be one in heart. Christian union is of two kinds — spiritual and ecclesiastical. I wonder if even in the millennium all ctemoninational dis- tinction- will he entirely done away. [f .Jesus Christ comes from heaven to reign on earth in person, this thing may be; but should his reign be wholly spiritual, and carried on from heaven, a.- at present, men. I think, will always find arguments to justify denominational distinctions. IT all the denomina- tions above-mentioned, who have, in fact, a spiritual union, and arc of one heart and • soul, were to pull down their various ecclesiastical establishments, and out of the old materials erect a new edifice large enough to contain them all. that might not make the spiritual union any more perfect than it now is. Bring the whole under one roof, and if the Holy Spirit does not now mold the whole of them, and liil them with love to God and one another, and make the spiritual union complete, an ecclesiastical union mighl he rather an injury than a hlc-s- ing. The more ansanctified, unloving souls you bring together, the more trouble you have to maintain good order. Nothing Inn heavenly love can he an adequate <•<• nt of Christian union; and that love, with its long arms, can embrace a brother across the line- in another Christian community, and without it We might persecute him if we had him in our-. We are all Bocial beings. Religious society is oecessan bo Christian happi- ness, hut th.it Bociety need not include all Christendom in order to our spiritual enjoyment. The greal worth of a strong ec- clesiastical organization is found not so much in the power it has to impart happiness to it- own individual members as in 28 442 ADDRESS TO THE MINISTERS AND MEMBERS OF its power to do a more extensive good to mankind, and thereby bring a greater degree of glory to our Lord Jesus Christ. I am, in this view of the matter, favorable to the proposed union of all the non-episcopal Methodists. All these bodies are com- paratively weak. Union may not make any member in either body a better Christian, but it will give to the uuited body a greater power to do good among men, and to glorify the Sav iour of the world in a higher degree. The Wesleyan Methodists came out from the Methodist Episcopal Church on the anti-slavery question. We came out from the same Church on the lay delegation question. Had it not been for our connection with Churches and Conferences that tolerated the slave system in all its branches, they would have united with us at first, instead of going into a separate organization. Ever since 1858, when our Church in the North, through a convention, took action to relieve herself from all slavery connections, and thus to save her own life, there has been a growing desire for a union between the Wesleyans and our body. Finally, the subject took a wider range, so as to include all the non-episcopal Methodists in our country. In a convention held in Cleveland, on the 21st of June, 1865, largely attended by volunteer representatives from all the aforesaid bodies, in great harmony, and with as rich a flow of heavenly feeling as I ever witnessed in a deliberative assembly, the fun- damental principles of union were adopted. Then a convention to consummate the union was recommended. This convention has been called by nearly all the non-episcopal Methodists to meet in May, 1866, in Union Chapel, Cincinnati, and is clothed with full authority to unite all those bodies together in one Church. And it is my sincere belief that clear-headed, sound, Christian logic will no longer justify these several Methodist communi- ties in remaining apart. Their Christian doctrines are all east in the same Methodist mold; their principles of ecclesiastical economy are the same. They must unite or abaudon common sense. In union there will be strength; in separate existence nothing but weakness. This writer, with all his heart, goes for the union, in the full faith that it is the duty of all con- cerned, in every laudable and honorable way, to increase our power, to benefit our race, and glory God by a more vigorous advancement of the cause of Christ in the world. And now for one thing more. A mere ecclesiastical union is not enough. There is need of prayer to God to harmonize all the jarring elements in the several parties concerned, in order that the union may be brought about. There will be need of faith, hope, charity, and prayer in the convention where the THE METHODIST PROTESTANT CHURCH. 443 union is to be effected, and then it will require a great deal of the right kind of religion to make the union valuable. During the past four years of terrible war for the mainten- ance of the invaluable Government of our beloved country, the ministers and members of the Methodist Protestant Church, with a very few exceptions, have given evidence of the reality of their religion by an undeviating loyalty to the American Union. It has been pretty generally understood, by both preachers and people, that loyalty and religion are enjoined by the same Divine authority. "Render therefore unto Caesar, the things which are Caesar's; and unto God, the things that are God's," is the teaching of Christ. And St. Paul enforces obe- dience to civil government in this language: "Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation," etc. These texts, taken in connection with many others in the New Testament, plainly enjoin loyalty to civil government as an essential Christian duty. A man might be loyal and not be a Christian, but he could not be a Christian and at the Bailie time not be loyal, even to such a government as Csesar's, and especially to so good a government as ours — the best that the world ever saw. Hence, our Church, with this understand- ing of her Christian duty, has uiven her most cordial support to the union cause, until the rebellion was overthrown. What Church, in proportion to her numbers, gave more ministers to the army than ours? Some went as Chaplains, others as regi- mental or company oilmcrs, and others again as common sol- diers; while those at home who h.nl smis sent them to help save the country, some of whom fell in battle and others by disease. My stricken heart feels what [ now write, for I, too, lo.-t a -mil the Lael son I had, my beloved George, lie was a Christian preacher, a valiant soldier, and alter some hard-fought battle-, he fell by disease. 80 it fared with many others of our ministers— they losl their sons by tin- war. And the preachers at home, in their Beveral charges, while doing all they COUld for the cause of Christ, did not forged their country and tlir army. They prayed for our rulers and the salvation of our country; they delivered Bermons ami lectures, when neces- ,. in behalf of the cause. Ami what Church, in proportion to her members, Beni forth to tin' war more of her private members than ours? The blood of our brethren has stained manj a battle-field; Borne have starved in Southern prisons, and others till Boldiers graves in the far-off regions of the South) 444 ADDRESS TO THE MINISTERS AND MEMBERS OF while a goodly number have returned to cheer their families and bless the Church. Thank the Lord for a Church combin- ing in herself the great elements of loyalty to our country and piety toward God ! Thank the Lord that the war is ended, the government is saved, the slaves are freed, and that in all the land we now have peace ! This is peace at home, within our own borders, and we rejoice in it and give glory to Grod for it; bat the American eye is turned toward Mexico, where, by the aid of the Emperor of the French, Maximilian, a vile intruder from Austria, is seated -on a tottering throne, aiming to subvert republican liberty, which, according to the Monroe doctrine, our nation never can allow; so now we may look for a foreign war. May it not be so that we are now just on the eve of the last great wars of the world before the millennium? The great despotisms of the Old World will no more yield to argument than did the slaveholders of the South, and yet those despot- isms must be removed before "the kingdoms of this world can become the kingdoms of our Lord and his Christ." I think that we are taught by the Holy Prophets that, in the provi- dence of God, the terrible hammer of war will do this work. The missionaries in all the world are making converts to Chris- tianity, and implanting ideas of a higher civilization in those despotic, idolatrous nations. Opposing principles will come into conflict, and a war of ideas will lead to war with swords ; then comes on the last great wars of the world. But, turning away from the Old World and looking at the condition of our own beloved country, and leaving all our sister Churches to pursue their own plans for the thorough evangeli- zation of this nation, so as to make it to be as full of right- eousness as it ever has been of sin. and praying God to bless all the efforts of those Churches for our country's good, what does the Lord Jesus Christ require the Methodist Protestant Church to do in this great work of evangelization? Certainly there is a great work to be done in this field, now "white unto the harvest," and we are not to "stand all the day idle." Our holy religion, with all its heavenly purity, did not propagate itself. Living agents were chosen by Christ to spread the glad tidings of salvation throughout the world. In like manner, our methodistical views of Scriptural Christianity, connected, as they are, with the rights of the laity, will not propagate themselves. We need living, active, competent, spirit-stirring agents iu the great Gospel harvest field to carry on the work. We need good generals, who do not aim to do all the fighting themselves, but who know how to marshal their forces aud lead on the Bacramental host of God's elect into the battles of the Lord. THE METHODIST PROTESTANT CHURCH. 445 Will it not be for the glory of the Lord Jesus Christ, the Great Head of the Church, if there should be in all parts of Meth- odist Protestantism a glorious revival of religion? Will it not be for the Saviour's honor if all our lukewarm Churches should be brought up to the higher Christian life and baptised with the Holy Ghost and fire? Will not the Sou of God be glorified if, through the instrumentality of our ministers and Churches, multiplied thousands of sinners should be couverted and added to the Church? To strengthen the Churches at home, and thus more effectually enable them to render service abroad, is certainly our first work. Now, since protracted meetings are the order of the day, how may they be carried on to the greatest advantage? 1. Let our protracted meetings, where all our people in any given place are expected to go into the work, be introduced by consent of the Church, with all her members pledged to attend them, and work for Christ in the meetings and among their friends and acquaintances. Such a meeting requires all the influence the entire Church can bring to bear on the community. 2. Under a deep sense of the insufficiency of human efforts, and of the need of Divine assistance on such an occasion, the meeting should be introduced with a day of solemn fasting and prayer, and car- ried on a .short time as a prayer-meeting, in view of obtaining the baptismof the Holy Ghost. 3. All the preaching should be directed to one point; namely, a revival of religion. Whether one preacher or many shall he called into service, this one ob- jecl should constantly be kept in view. On such an occasion, the preachers should agree among themselves all to preach for a revival. Repentance must be faithfully preached in all its con- stituent principles ami feelings, and urged home upon the c.iti- soienc sc of sinners, in order to bring them as penitents to the mercy seat. Justification by faith alone, through the merits of Jesus Christ, musl be preached in order to bring penitents into the glorious liberty of tin' children of Q-od. Tim "clean heart, the "right spirit," Bible holiness, entire sanctification, the bigher Christian life, filling the soul with perfect love, must, in the preaching, be Bcripturally explained and urged upon be- lievers] nor must the poor guilty backslider be forgotten or neglected. The preaching should faithfully and Bcripturallj till the minds and hearts of the audience with true ideas or the work of God to be accomplished. Let no preacher miss the mark and fill the mind- of the bearers full of ideas foreign to a work of grace. If be does this, hie prewiring la a real bin- derance, and God will have to oast all that he has said out of the minds of the people, and fill them with other ideas of tho a 446 ADDRESS TO THE MINISTERS AND MEMBERS OF right kind before lie can get at them to carry on his work. Better have no preaching at all than that which does not help on the work of the Lord. A discourse on the external evi- dences of the truth of Christianity, or one showing that geology does not contradict the Bible, on proper occasions, may be in place. But at a protracted meeting such discourses are like putting down the brakes hard on the car of salvation. They arrest, at least for a time, the whole work. A sermon made up of abstract speculations, taken mainly from "Drew on the Resur- rection," which I once heard in Steubenville in time of a revival, where there were many penitents, put a chill on the whole meet- ing. No penitents came to the altar that night. But where a spiritually-minded preacher, full of faith and the Holy Ghost, comes forth to the congregation with a sermon not wholly in his head, but mainly in his heart — one that has cost him much thought to arrange it, and much prayer to God for a blessing on it, that souls might be led to Christ by it — good will be done, nobody will be chilled, alt will be warmed by a heavenly fire running through the assembly, melting all before it. Under such preaching sinners will be converted, and the Church strengthened in her numbers and in the vital energies of all her Christian graces. But, in order to a proper efficiency in sending the Gospel to the destitute of our own country and other regions of the earth, our Church must have the help of a first-class college. This, I trust, we shall soon have. Our Church must do her whole duty in the education of the rising generation. We must educate the children of our membership, if we would retain them in our community. To suit the age in which we live, and place our young preachers on a par with the ministers of other Churches, they must receive a thorough classical and theo- logical training in an institution of our own. To educate our young men whose hearts incline them to the Gospel ministry in literary institutions belonging to other denominations, is to tempt them to leave our ranks and give their services to that Church under whose influence they were trained. In this way we have lost from our itinerancy many of our most valuable young men. Now, I trust that we shall do so no more, but edu- cate them at home, and keep them to build up our beloved Church ; for she needs, at this time, not only a pious but an educated ministry. When we shall be able to give the sons and daughters of our people a thorough classical and religious education at our own college, and do our full share in training the youths of our country; when we shall be able to send forth, from our THE METHODIST PROTESTANT CHURCH. 447 college hulls well-cultivated men into all the learned profes- sions; when they shall be found in the medical department, at the bar, in the pulpit, on the bench, and in the legislatures of our land, every-where prepared to befriend the Church that originated and sustained the institution where they received their education, our Church, in the hands of Christ, will be a much greater power for the accomplishment of good in our country than she now is. One evidence of the want of culture among the ministers of our Church, and perhaps of other Churches, too, is the use of other men's skeletons of sermons. Does this really grow out of the want of culture, or of native talent, or of industry? To be a driveling retailer of other men's wares is not creditable to a Christian minister, and I do solemnly believe the practice is injurious to the Churches of the present age. On this subject the following is my creed: Article I. The Lord Jesus Christ only has the right to sup- ply the Christian Church with ministers. No other being, power, or authority can come in here to take his place and perform this work for him. A.RTICLE II. That in supplying his Church with ministers, Christ did intend that there should be a diversity in their talents and qualifications for service. "Unto one he gave five talents, to another two. and another one;" an improvement is required of all. No talents are to be buried, and all are held to a strict account. Article III. The Lord Jesus Christ never did call a man into the ministry who had not at least one talent, or an ability, with the aids afforded, to construct a sermon s-uch as that man Ought to preach. Articlk IV. If every minister called by Christ will preach just BUch sermons a.-, by the aid of all sorts of good books ami the Holy Spirit lie may he able to make for himself, then the Church will get the variety intended for her by the Saviour, and will prosper. ARTICLE V. But should Christ's ministers, from any cause whatever, decline making their own sermons, and try to satisfy their consciences by preaching the sketches found in " Hannam," 3imeon, ' "The London Five-hundred," or any hook of bones, tli, mi .ill the preachers using the Bame hook- will appear to he of one and the same grade of intellect, the Church will Lose that variety intended for her by the Saviour, and there will he a gr< al spiritual dearth in the Churches in tlo.se days. All those preachers who lack mental capacity to make a sermon should immediately return to their hone-,. So should all those indo- 448 ADDRESS TO THE MINISTERS AND MEMBERS OF lent drones who do business on borrowed capital, simply be- cause they are too lazy to read and write and think, so as to be able to make their own sermons. To preach other men's sermons, or the skeletons- of other men, as though they were their own, and give no credit to the real author, is considered "pla- giarism;" i. e., a literary theft; and when thieves occupy our pulpits, what is to become of the work of the Lord? No won- der that the Churches decline under such a ministry. Every preacher should not only be a man of prayer, but a hard student and a maker of his own sermons. It is true his sermons may not be equal to those of Shinn, or Suetheu, or Stockton, but they will be his own, and just such as Christ re- quires him to preach. Christ never required any man to ap- pear fine in borrowed clothes. Let every man appear in his own garments, earned by the blessing of God on his own labor. Let every preacher write out a plan of his sermon, that he may see his subject in all its connections and bearings; let him get his mind and heart fully imbued with its truths; let him pray God to breathe into it the breath of spiritual life, and to give him power from on high to preach it to the people; and then from his knees let him go to his pulpit, and deliver his message in the name of the Lord. A real Gospel sermon, thus prepared and delivered, will prove a blessing to any people. Both saints and sinners will feel its power. One such preacher will, like Elijah, whom God answered by fire from heaven, be more than match for four hundred and fifty of the prophets of Baal. Such preachers are much wanted infill the Churches. There is a practice among the preachers of stuffing their text, as it is called. The text really has no sermon in it. No doctrine, no experience or practice can be found there by any kind of legitimate interpretation; yet the preacher's wonder- working genius out of that text brings forth to the people a pretty good sermon. He stuffs the text with a meaning not its own, and then brings that meaning out to an admiring, assem- bly. Thus the text is made to speak what the Holy Spirit never intended. Ehud's words to Eglou, king of Moab, when he slew him with a dagger, is a favorite text with some preach- ers: "I have a message from God unto thee." (Judges iii: 20.) I once heard a strong preacher read this text to his con- gregation. The sermon was addressed mainly to the wicked, and it was a good one, powerfully delivered, but it did not grow out of the passage read. In that text, with fair dealing, nothing can be found but Ehud's dagger. On another occa- sion, I heard a sprightly preacher read this text to his congre- gation: "And there were six steps to the throne." £ Chron- THE METHODIST PROTESTANT CHURCH. 449 icles ix: 18.) This text refers to Solomon's throne, and to nothing else. The sermon was certainly a good one, but the text did not contain it. According to the preacher, the first step to the throne was consideration, the second was conviction for sin, the third was repentance, the fourth was justification by faith, the fifth was sanctification, and the sixth was glorifi- cation in heaven. Will Christ be pleased with his ministers for compelling a portion of Scripture to give forth a meaning never intended by the Holy Spirit? If these "six steps to the throne " had ever been referred to by the sacred writers as an allegory, then the preacher might be justified in his use of it, not otherwise. Preachers should be faithful expounders, not in i -representee of God's Word. With them this should be a matter of conscience. At another time I heard a venerable preacher, on a sacramental occasion, read to a large congrega- tion this text: "And the Lord shewed me four carpenters." (Zech. i: 20.) The sermos was rather too long, but it was good and appropriate to the occasion. But what mortal man upon earth could honestly say it grew out of the text? To stuff a text, and then draw out from it what Grod never put in it, or meant it to teach, is miserable work. Why is this done? Cer- tainly the Bible is full of texts of the right kind, all of them full of meaning, to suit all occasions. I wish I could success- fully guard my brethren in the ministry against torturing a meaning out of God's Word which he never intended. It is very important for ministers of the Gospel at all times to lie appropriate in their discourses. A minister who does not regard the Bigna of tie' times, and suit Ins discourse to special occasions, will often appeal- before the public to very great dis- advantage. I once heard a minister, who stood at the bead of tb^ pulpit of this nation for many years, preach a mosl power- ful -ernmn from this text on a sacramental occasion: -'And Pot thi- cause God shall send them strong delusion, that they should believe a lie: thai they all mighl be damned who be- lieved not tin: truth, but had pleasure in unrighteousness." (•1 TheBS. ii: 11, 12.; That was an awful sermon, toll of truth aid sound argument. But it froze the audience with terror instead of melting them with the Saviour's dying love. Indeed, the (en. hr -train- of Calvary were not heard that day. and the children of Q-od came to the Bolj Communion with a sad- dened state of heart, produced by an inappropriate Bermon, full of the curses of the Mosl High againsl an apostate Church, Whose head is "the man of -in. the -on ..I' perdition. Sueh Bermon- are certainly out of place at such a ti as that, and I and many others wondered at a man of BUCh sound scuso 450 ADDRESS TO THE MINISTERS AXD MEMBERS OF delivering it before the eucharistic feast. On another occasion, not long after the foregoing, I heard, from one of our best preachers, a sermon before a sacrament, not on the death of Christ, as it should have been, but on human responsibility, from this text: "So then every one of us shall give account of himself to Grod." Nothing could be more fearful and ter- rifying than that sermon was. The awful day of accounts was before the assembly. The Judge of the quick and dead, on his great white throne, with open books to judge the world, was, in imagination, a living reality before the people. What timid disciple of Christ could venture to the table of the Lord un- der the impr.ession made by that discourse? Why is it that men of great talents so often fail to suit their discourses to times, plans, and occasions? I will give, in further illustration of the absurdity of preaching sermons which do not suit the occasion, an anecdote from the Rev. Charles Buck, which I will relate from memory. At the time of the plague in Lon- don, in 1668, by which sixty-eight thousand persons were carried off, Rev. Thomas Vincent delivered a discourse suited to that most calamitous occasion, in which he dealt fearful blows at the magistrates for their neglect of duty in not taking measures to stay the plague, and for the health of the city. About one hundred years afterward, when there was no plague in London, a curate, an eloquent reader, by some means, got his hands on Vincent's sermon, and, without considering whether it would suit the occasion or not, he took it to one of the leading pulpits of the city, and read it to a congregation made up pretty much of estated gentlemen, magistrates, and other dignitaries ; and, as he swept along in his eloquent reading, the attack on the magistrates was commenced. The sermon represented them as guilty of an utter failure in duty. The plague was raging in various parts of the city, and carrying off the people by thousands every day, and they were loungiug and loitering about the taverns and ale-houses, drinking their wine and ale, and paying no attention to the health of the city. At this the magistrates broke from their seats and came from all parts of the house, and stood before the pulpit, and de- manded of the curate to stop and tell them where the plague was raging, that they might go at once and take measures to arrest it. "Plague raging? Why, my God, gentlemen," said the curate, "I don't know where it is raging; it is in my sermon!" Yes, and the plague has raged in many a sermon not suited to times, places, and occasions since that day. AVhy will men of sense allow themselves to preach sermons in which the plague rages? THE METHODIST PROTESTANT CHURCH. 451 I will conclude what I have to say to my beloved brethren in the ministry by some notice of the practice of reading ser- mons. In former years, among the Methodists, there were no readers of sermons. All who entered the sacred office were preachers, and but few of them ventured to take more than a few short notes or heads of their discourses into the pulpit, and these they strove to hide from their hearers. To use even skeletons was not popular, aud it was supposed that no minis- ters read sermons to their congregations but the High Church parsons, whose evangelical piety was very generally held in doubt. But time has brought its changes. Other Churches, who once opposed Methodist revival meetings, have come, at last, to favor revivals, and to seek to build up the cause of Christ by their means. The Methodists, who were in former years so much opposed to Church parsons reading sermons to their congregations, have now, in many places, readers of ser- mons in their pulpits, instead of preachers. Now, the question is, what advantage has the reader over the preacher? He has none in reading books, none in study, none in writing. The preacher can and does do all these things as well as the reader. What advantage has the reader over the preacher in the pulpit? None at all. To that sacred place he comes with a sermon in his pocket, long ago written, and per- haps very cold. The preacher has a well-digested sermon in hi- mind and heart, warm and fresh. As to liability to confu- Bion, they are both in danger of that. If the preacher fails to remember some of his points, the reader often slips over two leaves al once, or, in gesticulation, slips his finger a little too low down on the page. This leads him, as I have sometimes i. when he looks at his paper again, to begin in the wrong place, and so get into confusion. The reader, in bending over to see his manuscript, where the light is rather dim, allows the congregation the advantage of looking at the top of his head; but the preacher can Btand erect, and give the people the benefit of hi- countenance, uplifted and beaming upon them. This is a great advantage. Nearly all readers confine themselves strictly to their manuscript. This cuts off all additional thoughts in, spired by the occasion, the nature of the subject, or by the II,;, Spirit. The preacher takes all these in, and often finds that God gives him burning thoughts in the pulpit thai he ,,■!• had in his study. This musl be so, as Christ is with his ministers always, even until the end of the world. The nailer of sermons to the congregation has no New Testament example for his modes of communication. Neither Chrisi not his A.postles read their sermons to the 452 ADDRESS TO THE MINISTERS AND MEMBERS OF people, nor have they the Divine command to support them. Paul did not say, How shall they hear without a reader? or how shall they read except they be sent? but he did say, "How shall they hear without a, preacher? and how shall they preach except they be sent?" And Christ did not, in the grand Gos- pel commission, say, Go ye into all the world and read the Gospel to every creature; but he did say, "Go ye into all the world and preach the Gospel to every creature." Yet I do not say that reading the Gospel to the people from a manuscript is forbidden, or that God never blesses that mode of communica- tion to the salvation of souls ; but I do say, of the two modes of communication, in my judgment, that of preaching has vastly the advantage over reading. 80 Christ understood the matter, or he would not have ordained preaching as the mode of pub- lishing his Gospel. But whatever be the mode of Gospel communication, the great object must be kept in view, namely, to glorify our Lord Jesus Christ in the salvation of perishing sinners. "All men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father that sent him." How, then, may the ministers and members of the Methodist Protestant Church be most successful in glorifying Christ? In a condensed manner, the following answer may be given to this important question: 1. The Church, which is the pillar and ground of the truth, and without which evangelical truth would perish from the earth, must hold up Christ before this gainsaying world in all the glory of his original divinity, or Godhead, as one with the Father, the brightness of his glory, the express image of his person, in whom dwelt all the fullness of the Godhead bodily, and that he is truly and properly "God manifest in the flesh." Now, he who represents the character of a man below the re- quirements of the truth, is a detractor, and dishonors that man. In like manner, he who denies the Godhead of Jesus Christ, and represents him as a mere creature, does not glorify him, but is a detractor from the essential character of this world's Redeemer. 2. The ministers must lead on the Church to glorify Christ, by giving to the world a true representation of the extent and glory of that great work of redemption, which he did actually accomplish on the cross. "All were dead." "One died for all." He "tasted death for every man." He is the "propitiation for the sins of the whole world." Now, as a man may be dis- honored by detracting from the greatness and worth of his Work, so he who limits the work of redemption to a few, while THE METHODIST PROTESTANT CHURCH. 453 the great mass of mankind are left out of the pale of God's re- deeming mercy, can not be said in truth to glory the Saviour of the world while he thus misrepresents the extent of his re- deeming work. 3. We may glorify Christ by holding him up to the world as the great Prophet, Priest, and King of the whole human race. This world is in great mental and moral darkness. Christ is a Prophet to enlighten it by his teaching. "lie is the light of the world," "the true light which lighteth every man that Cometh into the world." This world is in a state of sin. guilt, and misery. Christ is a Priest to atone for the sins of the world. He is both Priest and Sacrifice. In this he has no parallel. Through his one offering of himself, once for all, sin is pardoned, guilt removed, justification obtained, and eternal life secured. This world is in a state of bondage to sin and Satan. The whole world is placed under Christ's mediatorial reign, and he can and will subdue all his and our enemies, and put them all under his feet, and bring all who trust in him into the glorious liberty of sons of God. Now, to disparage a mail in any official relation which he may sustain to society, is to do him an injury, and dishonor him in public estimation. E en bo be who detracts from Christ's worth to the world, as Prophet, Priest, or King, brings him no glory, and does him a meat dishonor, and, at the Bame time, inflicts a proportionable injury on mankind. I. To glorify Christ, the ministers ami members of the Meth- odist Protestant Church must maintain his holy religion in all it- heavenly purity of doctrine, experience, ami practice. His doctrin - are tie- true foundation of experience, and experience of In- love in the heart will he a sure foundation for a good moral practice. All these must go together. Ours must he the religion of the bead ami heart and life; a religion that may be felt ami enjoyed in the soul. Now. to teach mankind thai Christ came into the world, 'lied on the cross, and then returned to bis ancient -eat in glory, to give our race a religion consisting of nothing hut outward forms ami ceremonies, and that all tlio-e who |,ro|'e-- a knowledge of salvation by the for- giveness of their >ins, are distempered fanatics or willful de- fers; and thai no one worthy of credit ever yet professed to have "fellowship with the Father ami bis Son Jesus Christ," i- certainly to dishonor Christ, by representing him as doing ami Buffering bo much to give our race a religion "I' very little value. These men of outward forms ami pompous ceremonies should he led to understand, that to lower down the Btandard of vital Christianity to suit the neWB of half-infidel profeSSOTS 454 ADDRESS TO THE MINISTERS AND MEMBERS OP of religion is not the plan adopted by the Methodist Protestant Church to glorify our blessed Saviour. We should, if possible, lead all such people up to the higher Christian life, and induce them to learn experimentally the meaning of St. Paul in the following prayer (Eph. iii: 14—19): "For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you according to the riches of his glory to be strength- ened with might by his spirit in the inner man ; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be tilled with all the fullness of God." This -seems like an amazing prayer, yet it only leads us to contemplate the privi- lege of "all saints." All may be "strengthened by his Spirit in the inner man;" all may "know the love of Christ that passeth" all the knowledge of worldly men; all may "be filled with all the fullness of Grod." And to prevent us from "staggering at the promises of Grod through unbelief," the Apostle tells us, in this connection, that Grod "is able to do" for us "exceeding abundantly above all that we can ask or think." And why tell us of this, if he be not as willing as he is able to confer all these great and unspeakable blessings upon his children? Blessed are all they who do not mistake the outside of religion for its inside, and rest in the form without the power of godli- ness. Such shall be "the salt of the earth," and "the light of the world," and have "all joy and peace in believing" in Jesus Christ. 5. In order to glorify our Lord Jesus Christ, our whole Church, including ministers and members, should voluntarily consent to be the Saviour's instruments or agents in the great work of the recovery of our lost race back again from the ranks of proud rebellion to holiness and happiness and heaven. All the talents of mind, moral influence, and wealth found in the Church belong to the Lord, and should be used to promote his glory in the salvation of sinners. A Church that works for Christ will grow in grace ; a Church that does nothing for Christ will certainly backslide. While in a state of sin, all worked for Satan and themselves. Now, in the Church, all must work for Christ and the extension of his kingdom to the ends of the earth. No minister can build up and carry forward the cause of Christ who does not find employment for all the heads and hands and hearts of the people of his charge. Each Christian ■ has a soul to save, and were he to gain the whole THE METHODIST PROTESTANT CHURCH. 455 . world and lose his own soul, the loss would infinitely outweigh the gain. Personal religion, therefore, is first in order. "Work out your won salvation with fear and trembling; for it is God which worketh in you both to will and to do of his good pleasure." (Phil, ii : 12, 13.) Then comes family religion. how important is this ! Blessed is the house where both father and mother are devoted Christians, and unite heartily in training up their "children in the nurture and admonition of the Lord." Such a family is an incipient Church, where the worship of God, in spirit and truth, is regularly maintained. Next to this comes t lie Church — the preaching and hearing of God's word, the prayer-meetings, which all should most scrupulously attend. Why should a Church suffer and spiritually die for want of a well-attended prayer-meeting? AH the Instituted means of grace, both commanded and prudential, shoule? be faithfully attended by all the members, to keep the Church in a healthy, growing state; and along with these duties, the Sabbath-school deserves a very high regard. Here the children of the Church and others are taught. Here our young members, and some of the older ones, find room to work for Christ. Here the first rudiments of a Christian education are imparted. From these Sabbath-schools, with hearts deeply impressed by religous truth, the children, by thousands, every year are passing into the various Churches of our God. These Sabbath-schools, like John the Baptist, are preparing the way of the Lord. But, without delaying to notice our publishing interests and our college, further than to commend them to the still more extensive and liberal patronage of our people, I call the at- tention of the Method isl Protestant Church to the great mis- sionary field now open before us. Our holy religion is essen- tially missionary in its character. Grod made all; Christ died for all; the spirit is poured out upon all flesh; the Gospel is to be preached in all the world to every creature. If, by reason of the youth and scanty resources of our Church, we can not, just yet. gel up and sustain missions in foreign lands, we can do that work oearer home. All the new States ami Territories call for our missionaries, And since the close of the war, in numerous places in the South, we have calls for missionary laborers; and nearer home, in some of the older Conferences, there i- much ground vet unoccupied when' we oughl to plant Churches. Now, as Christianity is a religion for all the world, and is aggressive in its character, and musl yet triumph over all the powers of darkness, until it fills the whole earth with the glory of Q-od as the water- cover the sea, let our Chureh go to work in good earnest, and put missionaries into all those desti- 456 ADDRESS TO MINISTERS AND MEMBERS. tute places. It is as true now, as it was in the days of Christ's sojourn upon earth, that " the harvest is great, but the laborers are few," and it is still the Church's duty to "pray the Lord of the harvest to thrust forth more laborers into his harvest." We have many valuable ministers who are out of the work, be- cause they needed a better support than the Church gave them. I hope Grod will call these men back to the work, and stir up the Church to support them in the missionary field. I pray God to call out others well qualified, and send them forth. 0, how we need our college now to train young men for this glorious work of evangelization ! We want ministers in the work at home, and in the missions abroad, who, like John the Baptist, are " burning and shining lights." Some ministers burn all and shine none, as though ignorance were the mother of devotion; others shine all and burn none, as though knowledge alone were re- ligion. But we want our ministers both to " burn " and " shine," that they may glorify the Lord Jesus Christ by diffusing abroad enlightened piety in all the land. Not light without piety, nor piety without light, but both together. It will take both to do substantial good to man and bring the highest glory to Christ. Along with this enlightened Christianity let the doctrine of ecclesiastical liberty be inculcated every-where. It would be dishonorable to Christ to teach mankind that he is, in any sense, the founder of an ecclesiatical despotism, in which all the powers of the government are in the hands of the clergy. The Christian religion is at the foundation of American freedom, and the Church has as much right to a free representative government as the United States. So we believe, and so we teach mankind every-where. THE END. tfHIBRARYQ/v ^WE-UNIVERS/A ^vlDS-ANCElFj> ^E-UBRARYftr (71 Ii2^l fi/O-l I tic ^ in\ UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles This book is DUE on the last date stamped below. i# if MP -n ,t £ :*3 V^ i? «$H!BRARY0a <$UIBRARY0/- >i =>3 > AWEUNIVERJ/A cs: L 005 115 360 9 v-\ vne&aSBpBSBBk ■ft 000 70153b <\AMIKIIVFPC/> «Afc' ^*V ^-S s~**. ~J\ I __ "j iocak