THE LIFE OF REV. JOHN WESLEY REDFIELD, I, D. -BY- REV. JOSEPH GOODWIN TERRILL ""WHOSE FAITH FOLLOW." CHICAGO, ILL. Published by the Author, 104 Franklin Street. COPYRIGHT BY REV J. G. TERRILL, MAY, 1889. TO ALL THOSE, who, with evangelical faith, and fervent love, by their prayers, means and personal efforts, are engaged in the glorious work of leading souls from sin and the world to partake of the peace and joy that springs from that "HOLINESS WITHOUT WHICH NO MAN CAN SEE THE LORD," these pages are inscribed by the AUTHOB. CONTENTS. PAGE Introduction, by Rev. B. T. Roberts 1-6 Author's Introduction 7-i6 CHAPTER I. Birth Early Impressions of Being Called to Preach Conversion First Religious Labors, etc 17-24 CHAPTER II. Fighting against God Running from Duty Strange Experiences 23-28 CHAPTER III. Settling the Controversy A Long and Hard Struggle- The Vic- tory Gained 2 9~33 CHAPTER IV. Starting Out to Preach First Field of Labor Successful Efforts Incidents, etc 34~3^ CHAPTER V. The Old Struggle Renewed Call to Preach Confirmed Determined Rebellion Off the Track 87-39 CHAPTER VI. Acting Jonah's Part Turns Infidel Studying Astronomy Investi- gates Natural, Mental, and Moral Science Escape from Atheism A Presumptuous Marriage Engagement .... 40-44 CHAPTER VII. Reaping as He Sowed Bitter Consequences, of His Presumptuous ' Marriage His Own Story 45"54 CHAPTER VIII. Respite from Trouble Dawn of Better Days His Own Story Concluded Respite from Domestic Difficulty Followed by Sad Bereavements 55-57 CHAPTER IX. In Lockport, N. Y. Keeping Bachelor's Hall A Strange Impres- sion AVOWS Abolition Principles Licensed to Preach Goes to Cleveland, Ohio 58-61 CHAPTER X. A Winter in Cleveland Lectures against Slavery Forms the First Anti-Slavery Society Story of a Fugitive Slave 62-78 CHAPTER XI. Returns to Lockport Seeks Entire Sanctification Erroneous Seek- ing House to House Visitation Incidents Revival Work . 74-80 (v) vi. CONTENTS. PAGE. CHAPTER XII. Serious Illness A Winter in New York City Wasting with Con- sumption Healed on Consenting to Take Up the Work of the Ministry Preaching in New York The Great Night A Strik- ing Coincidence . . . . , 81-87 CHAPTER XIII. Great Revival in New York Wonderful Manifestations of Divine Power Assaults of Temptation Seeking Holiness Again . 88-89 CHAPTER XIV. Still Seeking Entire Sanctification Encouraged by a Father in Israel Hears of Dr. and Mrs. Palmer Prejudiced against Them by Evil Testimony Goes to Camp Meeting Seeking Amiss Attends Another Camp Meeting Meets the Palmers Mrs. Palmer Shows Him the Way of God More Perfectly En- deavoring to Enter Beulah Yielding All Taught of the Spirit Tempted Triumphs by Faith Jumps the Chasm Sanctified Wholly Abiding Joy 90-101 CHAPTER XV. Mr. Redfield's Pastor Mr. Redfield as a Class Leader Appoints Holiness Meetings A Hundred Persons Sanctified Many Sinners Converted Church Membership Greatly Increased Two New Churches Formed Opposition to the Holiness Movement Mr. Redfield's Determination Severe Tests Victory Gained Invited to Labor in Another Church Ac- cepts the Call Successful Labors 102- 108 CHAPTER XVI. Change of Pastors Mr. Redfield Still Engaged in Revival Work Charged with Heresy by the New Pastor Vindicates Him- self License to Preach Renewed Opposition to the Holi- ness Teaching of Mr. Redfield and Others Continued Bishop Hamline A Defender and Promoter of the Holiness Work Becomes Mr. Redfield's Confidential Adviser, etc 109-113 CHAPTER XVII. Urged to Unite with the Conference Considering the Matter Reasons Which Determined Him Against It Becomes an Evan- gelist Contemporary with Cnughey, Finney, Burchard and Knapp Twenty Miles Above New York Successful Labors A New Church The Dedication A Convert's Exhortation Good Results 114-116 CHAPTER XVIII. Laboring in a Mission Church in the Suburbs of New York Method with Proselyters A Powerful Revival Incidents The M is sion Church Made Self-sustaining Proselyting Ministers Dis- missed from Their Pastorate The Sequel Mr. Redfield's Re- flections Concerning Opposition to the Thorough Work of God More Incidents Achans Discovered and Disposed of Strange Experience of a Colored Woman 117-121 CONTENTS. vii. PAGE. CHAPTER XIX. Goes from New York to a Neighboring City His Way to Success in One Church Blocked Goes to Another Church Great Suc- cess Attending His Labors Hopes for a General Revival of the Doctrine and Experience of Holiness Disappointed by Hostil- ity Among Ministers Encouraged by a Bishop Opposition to His Revival Labors Continues Open Doors in Mortgaged Churches and among Demoralized Societies Cause of the Op- position to Holiness Discovered Laboring in the Church of a Sick Pastor Opposed and Slandered by the Sick Man Mr. Redfield's Prediction Concerning Him The Prophecy Speedily Fulfilled A Class-leader Sanctified Turns Exhorter and Addresses the Employes in a Factory The Class-leader Shouting Mr. Redfield Called For by an Excited Church Member Joins the Class-leader in Praising God Visits a Lady Dying of Consumption She is Saved and Healed at the Same Time Instances Illustrating Victory Over Death . . 122-128 CHAPTER XX. A Summer on Long Island Preaching in the Villages on Sundays Personal Experiences Called to Occupy a Vacant Pulpit until the Time for Beginning His Revival Work Condition of the Charge Beginning His Labors Visiting One of the Prin- cipals in an Old Church Quarrel Visits an Old-time Method- ist His First Sabbath on the New Charge Efforts with Sin- ners Repulsed The Second Sabbath Sharply Criticised A Week of Desperate Struggling for Victory The Third Sab- bath Victory and How It Came Goes on Invitation of Methodist, Baptist, and Presbyterian Ministers to Labor in Another Place His Method of Work Strong and Persistent Opposition Baptist and Presbyterian Ministers Start Separate Services Opposition Overcome Glorious Results of Fidelity to God Preaching Holiness Conducive to the Awakening and Conversion of Sinners A Tea Party Turned into a Re- vival 129-138 CHAPTER XXI. Leading a Brother Minister into the Experience of Perfect Love An Illustration of His Method with Seekers Invited to Labor on the Minister's Charge How to Get Ready for a Revival The Sanctified Minister Preaching Holiness Many Sanctified Mr. Redfield Goes to His Aid Conversation with the Pastor Revival Efforts Begin Visitation An Infidel and His Wife Converted The Whole Town Awakened Many Converted Nearly all Testify that Their Convictions Dated from the Time the Pastor Began to Preach Holiness Mr. R goes to Labor in Another City Proselyting Ministers Oppose His Work Wicked Persecution from a Universalist Preacher The Perse- cuting Preacher's Death from Delirium Tremens .... 139-147 CHAPTER XXII. Overworked Severe and Protracted Illness Going Home to Die His Sickness Not unto Death, but for the Glory of God viii. CONTENTS. PAGE His Own Account of This Experience A Remarkable Vision Tells of the Triumphant Death of Two Sisters Recovering From His Illness Preaches in New York City Dines at Dr. Palmer's Relates an Account of the Vision He Had Dur- ing His Sickness Mrs. Palmer's Opinion of Such Experiences Death-bed Incidents Related 148-152 CHAPTER XXIII. Entering the Evangelistic Field Again Hope for the Church Re- vived Invited to Labor on the Charge of a Brother Minister Where a Revival Wasin Progress The Revival Stopped Leav- ing the Place Under Divine Direction Cause of the Work Ceasing Visitations of Judgment Goes to Another and a Pe- culiar Field Incidents in Visitation Method of Work A Minister's Oppositionand Discourtesy Favorable Results At- tending a Camp Meeting Counseled by Worjdly-wise Preach- ers Adopts their Counsel Shorn of Strength Plain Dealing by a Godly Colored Man Power Restored The Lesson Learned Another Field A Clergyman Invested with Authority to Use the Rod Attempts to Intimidate the Young People, and so Deter Them from Attending Mr. Redfield's Meetings Opposi- tion Overruled for Good Visits the Charge of One of the Min- isters Who Counseled Him at the Camp Meeting State of the Work Mr. Redfield's Exercises Leaves the Place under an Impression that God Had Withdrawn from His People . 153-161 CHAPTER XXIV. Called to Middletown, Conn. Dreading the Conflict State of the Work and Character of Mr. Redfield's Labors Described by Su- perintendent Roberts The Work Endorsed and Aided by President Olin Three Hundred Students Converted at the Church They Form Praying Bands and Carry on the Work in the College President Olin Undertakes to Give a Ten Minutes' Address to the Students The Minutes Run into Hours The Address Published as One of Dr. Olin's Most Masterly Intellec- tual Productions Four Hundred Conversions in All Twenty- six of the College Students Become Ministers William C. Ken- dall Here Learns the Art of Soul-Saving Mr. Redfield spends a Sabbath in New Jersey and Preaches for an Absent Pastor Goes to Labor in Another Church in the Same State Effects of His Preaching Embarrassed by Questions Concerning His Domestic Trouble Requests an Interview with Two Presid- ing Elders Counseled to Get a Divorce The Divorce Ob- tained 162-166 CHAPTER XXV. Mr. Redfield's Pastor Opposing Him A Faithful Presiding Elder Takes His Part Character ofThose Who Opposed the Holiness Work Features of the Holiness Revivals Laboring to Main- tain Himself and Preach the Gospel without Charge Invited to Assist Caleb Lippincott Opposition from Universalists Slandered by Their Paper Defends Himself The Tide Turns Returns to New York City Successful Labors A Prosper- CONTENTS. ix. PAGE. ous Revival Killed by an Untimely Marriage Ceremony Labors in Another of the City Churches Five Hundred Added to the Church Encouragements Peck's "Central Idea of Christiani- . ty" The Men Enlisted in the Holiness Controversy Mr. Red- field Goes to Philadelphia Laboring in St. George's M. E. Church The Pastor Enters Heartily into the Work Another Minister Opposes The Truth Triumphant Invited to Another Church to Preach on Holiness A Great Work Wonderful Scenes Meetings Abruptly Closed by the Frightened Pastor Preaches in Two Other Churches Meetings in Private Houses A Glorious Work Visits Many Places Briefly Many Saved . 167-175 CHAPTER XXVI. Mr. Redfield Visits Long Island Again Revivals Break Out in Various Places Visits the Former Home of Freeborn Garrett- son Meets Mr. Garrettson's Widow A Token of Friendship Fifty Saved Revival in C In the Suburbs of New York Again Leaves After a Comparatively Barren Season of Labor Peculiar Leadings toward Cincinnati Goes to Goshen Op- position from the Leading Church, the Secular Press, Rumsell- ers, and Infidels Opposition Checked by the Interposition of Providence Proselyting Efforts and How Mr. Redfield Dealt with Them Incidents Holiness Tested Triumph in Suffering and Death Mr. Redfield Proceeds to Another Field Dealing with Rowdies One Hundred Conversions Visits Long Island Again Disturbed by Rowdies Demands and Secures Order Disturbers Converted Holiness Meetings Many Saved . i76-l8$ CHAPTER XXVII. At Chelsea, Mass. Waited Upon by a Committee Unitarians and Universalists Offended The Methodist Church Rid of a Unitari- an and a Universalist Class-leader The Work Progressing in the Face of Strong Opposition One Hundred Converted Goes to Boston An Embarrassed Pastor No Opening in Boston Returns to Chelsea Invited Back to Boston Small Beginning Enlargement and Success Strong Endorsement Invited by the Clergy to Spend a Year in Boston An Engagement calls Him Away to U , Great Interest Awakened Many Con- versions Proselyters and How They Worked A Local Preach- er Who Preached Regularly in His Sleep 186-190 CHAPTER XXVIII. Goes to Newburgh Preaches the Truths of Early Methodism Epis- copalians Shout Over the New Found Joy of Holiness, While Methodists Get Angry and Oppose the Work Newburgh Camp Meeting Mr. Redfield's Labors Crowned with Wonderful Suc- cess One Hundred Converted in a Single Night Incidents Il- lustrating Mr. Redfield's Method with Seekers .... 191-196 CHAPTER XXIX. Visiting a Village Near Newburgh The Sabbath Services Conduct- ed by the Pastor Mr. Redfield Exhorts in the Evening Serv- ice An Influential Citizen Reproves the Pastor Mr, Redfield's x. CONTENTS. PAGE Reflections ami Discouragements Rev. Fay H. Purdy A Man alter Mr. Redfield's Own Heart A Camp Meeting Incident War Against Holiness The Sad Results Described Mr. Red- field at Peeksk ill Successful Labors I97-/99 CHAPTER XXX. At the Marine Hospital in New York Method with the Sailors Favorable Results The Lesson Learned Invited by the Chap- lain to Visit Sing Sing State Prison His Own Account of His Labors in the Prison Incidents of Prison Visitation Obtaining Pardon for a Prisoner Holds a Series of Meetings at Sing Sing Opposition Victory Many Saved 200-203 CHAPTER XXXI. At Bridgeport, Conn. A Church in Debt Twelve Thousand Dollars for Pride Desire a Revival to Help Them Out of Debt Faith- ful Work A Frightened Pastor Fay H. Purdy Assists in the Meetings Mr. Redfield Accused of Bigotry by Pastors of Other Churches Meets the Accusation Wisely Proselyting Cured Five Hundred Converted Mr. Redfield Requested to Receive the Converts into the Church Address to the Candidates Re- ceives One Hundred Four Hundred More Soon Unite The Debt Paid Another Church Built Plain Dealing Makes Good Methodists Anecdote of Bishop Hedding 204-211 CHAPTER XXXII. Invited to New Haven Great Spiritual Conflict Deciding to Go His Reception and Introduction Defines His Purpose in Plain Terms Begins His Work Frightened Methodists Waited Upon by a Sensitive Class-leader Encouraged by an Ex-Mayor Endorsed by a Lawyer The Pastor's Fears Allayed A Mocking Rabble Preaching Wholly to the Church The Offi- cial Board Requests Him to Change His Course and Labor for Sinners The Reply Mr. Redfield's Manner of Convincing the Critics Meetings Appointed for Seekers of Holiness Believers Sanctified The Revival Breaks Out in Power Hundreds Con- vertedThe Work Spreads into Other Churches One of them Receives Four Hundred Accessions The Revival Reaches the College Many Students Converted Fruits of the Revival Fif- teen Hundred Converted 212-217 CHAPTER XXXIII. Invited to Stamford, Conn. A Conversation with the Pastor Be- ginning His Work The Pastor Criticises and Objects to His Method Allowed to Go on in His Own Way Testimonies En- dorsing the Work A Doctor Offended Advising that Mr. Redfield Be Shut Up The Work Goes on in Power . . 218-220 CHAPTER XXXIV. Attending a Camp Meeting Remarkable Illustration of the Power of Grace to Save Experience of an Indian Preacher Story Re- lated by the Son of an Indian Chief Mr. Redfield Attends An- CONTENTS. xi. PAGE other Camp Meeting Meets the Converted Son of a Jewish Rab- bi Story of the Converted Jew Method with a Man in De- spair Over the Doctrine of Election A Holiness Meeting in a Private House Strange Conduct of a Gentleman Boarder A Man Forsaken of God 221-225 CHAPTER XXXV. Invited to Return to Stamford Condition of Methodism in That Vi- cinity Meetings Forced to a Close The African M. E. Church Opened A Glorious Work Returns for One Service to the Closed Church A Young Preacher Seeks Holiness Invites Mr. Redfield to Visit His Charge Five Miles Away A Conversa- tion Between Them The Invitation Accepted The First Serv- ice The Young Preacher Seeking Holiness A Time of Won- derful Power Skeptics Awakened Glorious Times Mr. Red- field Goes to a Small Village to Help a Conference Preacher Bad Condition of Affairs A Short Stay Attending a Camp Meeting in Central New York Opposition to Holiness A Sermon Against the Wesleyan Doctrine Introduces Much Con- fusion A Speech from Rev. Hiram Mattison Sanctified by Progression Brother Purdy Endeavors to Calm the Storm Purdy' s Test and How it was Received- -Mr. Redfield's Reflec- tions Seeking Greater Power to Fit Him for the Work to Re Done 226-230 CHAPTER XXXVI. A Visit to Syracuse, N. Y. Re-appearance of His Old Sign This Regarded As a Sure Token of a Gracious Revival Returns to New York Soon Re-called to Syracuse Experiences a Singu- lar Manifestation on the Way Meetingsat Salina State of the Work Strange Phenomena Mr. Redfield's Study of These Exercises and His Method of Dealing with Them His Advice Concerning Them Reflections 231-237 CHAPTER XXXVII. Labors at Salina Continued Preaching Holiness Discovers That the People Are Not Ready for That Experience Preaches on Justification Finds That He Has Made a Mistake Again Be- gins to Preach the First Principles of the Kingdom of God Burdened for Souls Demonstrations The Curious Investigating the Strange Phenomena, and Endeavoring to Account for Them Attempting to Imitate the Demonstrations Experience of a Unitarian Lady Mr. Redfield's Thoroffgh Dealing Conversa- tion with a Unitarian Minister The Unitarian Minister Pub- licly Endorsing the Meetings Mr. Redfield Exposes His Infidel- ity Results of the Salina Revival 238-242 CHAPTER XXXVIII. Requesting the Privilege of Holding Meetings in the Church of a Methodist Pastor in Syracuse The Denial A Call from Pal- myra Incidents on the Way Stops at the Residence of Fay H. Purdy on Reaching Palmyra Purdy's Account of the State of xii. CONTENTS. PAGE the Work Mr. Rcdfield at His Boarding Place Meets Brother B Brother B 's Devotions Mr. Kedficld goesto Morn- ing Service to Hear the Pastor Preach Hears a Commotion in the Basement of the Church "Awful Times" The Pastor Tried Over Brother B 's Exercises A Conversation with the Pas- tor -Mr. Kedficld Goes with Him to Dinner Further Conver- sation about Brother B 's Exercises The Pastor Agrees to Stand by Brother B Endorses Him at the Evening Serv- ices Greatly Blessed Loses His Strength War Begins in the Church Attendance Increases The Work goes on in Power Thirty Converted in One Meeting Five Hundred Conversions in a Few Weeks Other Fruits of the Revival 243-249 CHAPTER XXXIX. A Call from a Congregational Church in Syracuse The Call Ac- cepted Visits Two of the Deacons Conversation with the Deacons Beginning the Work A Deacon's Protest Mr. Red- field's Answer The Congregation Vote to approve Mr. Redfield's Measures The Deacon Renews his Opposition The Congre- gation Again Sustain Mr. Redfield The Work Goes On The Deacon Makes a Startling Confession Two Presbyterian Elders Prostrated by the Power A Young Lady's Confession Remark- able Conversion of a Unitarian Lady The Unitarians Alarmed They Send for Theodore Parker His Stay Cut Short by a Storm Which Greatly Damaged the Unitarian Church Fruit Re- maining in After Years , . - 250-253 CHAPTER XL. Invited to Albion, N. Y.. by Rev. Wm. C. Kendall Well Received at First Marked Manifestations of God's Power Prostrations Commotion in the Congregation Some Frightened and Some Angry Mr. Redfield Charged with Mesmerizing the Prostrate Ones Similar Phenomena Occur Outside and Miles Away from the Church Mr. Kendall in Full Sympathy with the Work Wonderful Success An Incident Illustrating Clerical Hostility to the Work Mr. Redfield's Feelings Described by Himself A Searching Sermon Slandered by a Brother Minister The Minister's Evil Designs Exposed Mr. Redfield's Observation Concerning Opposers of Holiness The Origin of the Free Methodist Church Further Account of the Minister Who Op- posed the Albion Revival Incident Illustrating the Thorough- ness of Mr. Redfield's W,ork Color Distinctions Done Away A Letter from Mr. Kendall A Letter from Dr. Redfield . 254-261 CHAPTER XLI. Goes to Bridgeport, Conn. Burdened for the Work A Baptist Deacon Sanctified A Great Ingathering of Souls A New Church Built Incidents of the Revival Visiting and Laboring Amid the Scenes of His Childhood A Prosperous Beginning The Meetings Abruptly Closed by the Pastor Visiting the Graves of His Parents, and Other Sainted Dead Weeping Over the Desolations of Zion 262-265 CONTENTS. xiii. PAGE CHAPTER XLII. Invited to Henrietta, N. Y. Meets the Presiding Elder on the Way The Elder's Questioning and Remarks The Pastor, Rev. J. K. Tinkham, an Agreeable Co-laborer Thorough Work Church Members Confessing their Delinquencies Two Infidel Sons of One of the Members Converted They Work for the Conversion of Others with Marked Success A Minister Oppos- ing the Work Mr. Redfield's Method Brings the Opposition to a Close The Opposing Minister Saved The Sexton's Ex- perience Mr. Purdy's Assistance in the Work An Interesting Letter Mr. Redfield Goes to Work in Another Field at the Request of the Presiding Elder A Desolate Field Work in the Presiding Elder's Family A Trifling Pastor An Old Min- ister of the Right Stamp Consecrating for Faithful Work Urging Inconsistent Church Members to Take a Stand Accused by a Local Preacher of Insulting the People Another Public Denunciation The Local Preacher Accused of Crime The Proof The Congregation Vote in Favor of Having the Plain Truth Preached Urging to Action Appealing to the Sense of Honor in Inconsistent Professors A Tempest Mr. Redfield Newly Commits the Work to God A Night of General Awakening in the Community A Large Ingathering of Souls the Result 266-273 CHAPTER XLIII. Another Field The Melodeon and the Choir Beginning at the Foundation Waited Upon by a Committee Informed of Re- ports Concerning His Great Wealth, etc. His Answer The Work Deep and Extensive Five Hundred Converted A Yogng Lady Is Converted and Leads Eleven Others to Christ in Less Than an Hour The Pastor Seeking Holiness After- ward Compromises Mr. Redfield Goes to Bath Raising the Standard of Holiness The Work Breaks Out in Power Satan's Device to Bring it into Disrepute Strange Actions of a Doctor's Wife A Converted Jeweler 274-278 CHAPTER XLIV. At Buffalo, N. Y. Labors in the Niagara St. M. E. Church Rev. B. T. Roberts, Pastor State of the Work The Re- vival Begins Incidents Mr. Redfield Talks with One of the Bishops The Bishop Unfavorable to His Work Dr. Stevens' Views of Luxuries, etc. A Sharp Conflict in the Genesee Con- ference over the Holiness Issue Position of Mr. Roberts, W. C. Kendall, and Eleazer Thomas A Lawyer's Interference with Mr. Redfield's Work The Work Forced to a Close The Niagara St. Church Sold for Debt Becomes First a Jewish Synagogue, then a Masonic Temple Interesting Letter from Dr. Redfield Leaving Buffalo for Townsendville Assisting J. K. Tinkham A Glorious Revival From Townsendville to P B Revisiting Syracuse Building a Church Op- position Endorsed by the Presiding Elder The Third M. E. Church Organized The Presiding Elder's Administration Criticised Conference Appoints a Preacher to the Third 2 xiv. CONTENTS. PAGE Church The Conference Preachers Oppose the Freedom of the Spirit A Noble Layman History of the New Sciety Finally Becomes Attached to the Free Methodist Church at Its Organization Mr. Redfield in Burlington, Vermont . . . 279-284 CHAPTER XLV. Great Revival in Burlington Mr. Purely Prepares the Way The Pastor Favorable to Old-time Methodism Opposition from Other Churches The Work Spreading More than One Thousand Converted A Second Church Organized Attempts to Impair Mr. Redfield's Influence Slanderous Reports- Mr. Redfield's Influence upon the Second Church A Letter from Rev. R. B. Howard in "The Congregationalist," Referring to Dr. Redfield and His Work A Letter from the Same Writer, in the "California Christian Advocate" Rev. Howard and Dr. Goodell Both Converted under Mr. Redfield's Labors at Bur- lington Letter from Mr. Redfield to Rev. W. C. Kendall- Engaged with Another Physician in Establishing an Infirmary A Letter Concerning this Enterprise Another Letter Concern- ing the Revival in Burlington, and a Branch Infirmary Estab- lished There Comments on the Foregoing Letters . . . 285-291 CHAPTER XLVI. Second Marriage One of His -Reasons for Marrying The Lady Who Became His Wife Married at Keesville, N. Y. Influ- ence of His Marriage upon His Work In the Evangelistic Field Again At Lima, N. Y. A Letter Concerning the State of Things at Lima and the Character of the Work Leaving Lima A Card from Rev. Woodruff Post Genesee Conference Troubles Opposition to Messrs. Kendall, Roberts, Stiles, M'- Creery, and Others The Laymen's Camp Meetings at Bergen, N. Y. Hostility of the Church Authorities The Church Takes Advantage of a Technicality in the Article of Incorpora- tion and Wrests the Camp Ground from those Who Paid for It Before the Litigation Is Ended the Trees Cut off Mr. Redfield Suffers from this Persecution 292-295 CHAPTER XLVII. Labors in Rochester, N. Y. A Presiding Elder's Opposition The Pastor Takes His Stand Against the Elder Scenes of Primi- tive Methodism Re-appear The Pastor Frightened Says the Meetings Must Stop Other Methodist Pastors Opposing the Work Three Thousand Dollars Subscribed toward Building a New Church Mr. Redfield Requested to Become Pastor of the New Society Mr. Redfield Declines the Proposal An Invitation to St. Charles, 111. Meetings in Rochester Attended and Endorsed by President Finney Results of the Work in Rochester Mrs. James Vick Mr. Redfield Writes and Addresses to Samuel Huntington a Sketch of His Life First Attempt at Self-vindication Another Letter to S. Huntington Leaving Rochester Visiting William C. Kendall Their Last Visit, and Last Earthly Parting Persecution of Mr. Redfield's Friends "The Christian Advocate" Becomes the Organ of the Opposition "The Northern Independent" Opens its Columns CONTENTS. xv. PAGE in Defense of Primitive Methodism William Hosmer Rev. B. T. Roberts Writes on "Old School Methodism," and "New School Methodism" Charged with Unchristian Conduct Because of Having Written those Articles His Trial The Sentence Appeal to The General Conference Mr. Roberts Expelled, the Following Year, on the Charge of Contumacy Proved Innocent A Minister's Testimony Impeached Mr. Roberts Joins the Church Again on Probation The Minister Who Received Him Expelled for So Doing Other Ministers Ex- pelled for Allowing Mr. Roberts to Speak in Their Churches. 296-301 CHAPTER XLVIII. Mr Redfield Goes to St. Charles, 111. Rev. David Sherman A List of Worthies Results of the Work Forty Sanctified Clear Conversions Experience of Charles Elliott Harroun "The St. Charles Pilgrims" Letter to Samuel Huntington .... 302-308 CHAPTER XLIX. Still at St. Charles Letter to Mr. and Mrs. Kendall, Giving a View of the General State of the Work Mr. Redfield in Aurora, 111. A Goodly Number Experience Perfect Love Recruiting at Mackinaw Island Another Letter to Mr. and Mrs. Kendall Mr. Redfield's Views Concerning Separation from the Church Goes to Fond du Lac, Wis A Glorious Work Begins A Pas- tor's Jealousy and Opposition Mr. Redfield under Temptation to Return to His Old Profession Providentially Restrained Goes to New London Many Blessed From New London to Jefferson, Wis. Labors Attended with Blessed Results Hears of the Grievous Fall of One Who Had Been a Strong Advocate of Holiness Labors at Waukesha Many Saved Visit to Appleton, Wis. The Seat of Lawrence University Professor Blair and Rev. Wm. McDonald An Infidel Sentiment in the Community and in the University Incidents of the Work Many Saved Mr. Redfield Revisits St. Charles Attending the St. Charles Camp Meeting The Presiding Elder Friendly Mr. Redfield Preaches on Perfect Love A Remarkable Night An Impromptu Preachers' Meeting for Holiness Fifteen Ministers Enter into the Experience During the Night Results The Work in "The Fox River Region" 309-319 CHAPTER L. Letter to the Kendalls A Letter from W. C. Kendall Conspiracy of Persecutors Kendall, Roberts, and M'Creery the Victims Scene at the Reading of the Conference Appointments Letter from Kendall to Roberts Describing His New Circuit Letter to A. A. Phelps Mr. Kendall's Last Appointment Account of His Death Scene at the Funeral Sketch of His Character Testimonial from Father Coleman 320-327 CHAPTER LI. Mr. Redfield Again in St. Charles, 111. Letter to Brother and Sis- ter Kendall Plan for Forming a Methodist Colony in Texas Goes to Elgin, 111. The Elgin Pastor Method of Conducting the Work Results Invited to Marengo, Ills. Deciding to Go A Telegram Announcing Wm. C. Kendall's Illness Letter in xvi. CONTENTS. PAGE Reply At Marengo State of the Work Communication from Su|>criiUcudent Hart A Wonderful Work KourorFive Hun- dred Converted Whisky Shops Closed Many Sanctified Con- version of a Village Drayman A Physician Sanctified and Enters the Ministry "Mother Cobb" "Mother Combs" The Moth- er of .Superintendent Hart The Pastor of the Church Holi- ness Meetings at Brother Bishop's Mr. Redfield Receives Tid- ings of Mr. Kendall's Death Letter of Condolence to Mrs. Kendall Extiact from a Letter Fruit of the Marengo Revival Not Properly Cared For 3^~Z37 CHAPTER LI I. At Woodstock, 111. Condition of the Work Strange Experience at an Altar Service Determined Opposition to the Work Methods Employed to Obstruct the Work The Pastor Brought into Close Quarters Takes His Place Asa Seeker of Holiness Kffect upon the People A Wonderful Work of Grace Results Mr. Redfield Drawn toward St. Louis Planning to Go At Queen Anne Prairie St. Charles Camp Meeting Witness of Perfect Love Raised Up by Mr. Redfield's Labors Liberty Given Mr. Redfield at the Camp Meeting Sanctification the Keynote of the Meeting An Anti-Rum, Anti-Tobacco, and Anti-Holi- ness Sermon The Beginning of Hostility to Holiness on the Fox River District , 338-342 CHAPTER LIII. Mr. Kedfield Visits Western New York Attends a General Quarter- ly Meeting Encouragement Returns to Illinois Letter to Mrs. Kendall Attending Camp Meeting at Coral, 111. Presiding Elder Crews Holiness Work the Prominent Feature of the Meeting The Sunday Afternoon Services The Presiding Eld- er Sanctified Preparing to Visit St. Louis Visits St. Charles on the Way South Letters to Mrs. Kendall 343~3So CHAPTER LIV. A Farewell Prayer Meeting A Stop at Princeton, 111. Another Letter to Mrs. Kendall A Week at Burlington, Iowa Reaches St. Louis Boarding at Hotels Looking for a Northern M. E. Church Goes to the Ebenezer Church Presents Letters of In- troduction and of Membership to the Pastor Preaching in St. Louis Pawning His Watch to Pay a Board Bill A Jew Acts the Part of the Good Samaritan Way to Public Labor Hedged Up Visitation Good Results Invited to Preach in a Colored People's Church Labors Greatly Blessed Preaching Occasion- ally in Ebenezer Church Conversation with the Pastor Invit- ed by the Quarterly Conference to Hold a Series of Meetings in Ebenezer Church Beginning the Work Checked by the Pastor A Telling Sermon Letter from the Official Board Re- questing Mr. Redfield's Dismissal Conversation with the Pas- tor Suspicion on the Part of Many That the Pastor was Re- sponsible for This Action of the Board 35'-359 CHAPTER LV. Dr. and Mrs. Redfield Take Their Letters from Ebenezer Church CONTENTS. xvii. PAGE Resolutions Passed by Ninety Members Calling for Church Letters After Granting Twenty Letters the Pastor Refuses to Give More Confesses Himself the Author of the Letter Pur- porting to Come from the Official Board A Ministerial Fraud Comment on the Resolutions Letter to "The Northern Inde- pendent" Comments on This Letter ^60-365 CHAPTER LVI. Mr. Redfield Asked to Become Pastor of the Ninety Members Who Had Seceded from Ebenezer Church The Keply Efforts to Organize with the Presiding Elder's Sanction Disapproved by the Elder Mr. Redfield Charged by the Pastor of Ebenezer Church with Splitting the Church The Reply Letter Request- ing an Interview with Mr. Redfield at the Office of the "C. C. Advocate" Mr. Redfield's Letter in Reply Another Letter from M. E. Pastors Pastor Williams Declares War Rumors of Mob Policy Mr. Redfield's Illness First Attendance at Church on Recovering Resuming Work A Methodist Church on the Congregational Plan: New Appointments Visitors from Abroad and Their Reports The Conflict in St. Louis Mr. Redfield's Correspondence Mental Conflicts An Incident in Mr. Redfield's Personal Experience 366-380 CHAPTER LVII./ Tidings from Western New York Resolutions of the Laymen's Con- vention Requesting Mr. Roberts and Mr. M'Creery to Labor as Evangelists Mr. Roberts Invited by the New Church in St. LouistoTakeMr.Redfield'sPIace, That He Might Be Free to Go Elsewhere Mr. Roberts in St. Louis New Organization Per- fected The Rule against Slavery Joseph Wickersham, Who Had Freed $30,000 Worth of SlavesPlea for Toleration of Slavery Baseless Another Resolution Passed by the Laymen's Convention Reading Members out of the Church Resolution of the Convention Concerning Its Attitude toward the Church Mr. Redfield's Description of the State of Affairs at This Time in St. Louis The New Society in St. Louis Pass Resolutions Concerning Mr. Redfield The Editor of " The Central Chris- tian Advocate " and the Pastor of Ebenezer Church Secure a Promise from Dr. Redfield not to Have the Resolutions Pub- lished, at the Same Time Agreeing to Publish Nothing Them- selves Concerning Their Troubles A Slanderous Article Which Soon Appeared in the "Advocate" A Reply Prepared by a Committee The "Central Advocate" Refuses to Publish It The " St. Louis Christian Advocate," Organ of the M. E. Church South, Publish the Reply A Copy of the Reply as Published Mr. Redfield Starts for Quincy, 111. Soliloquizing on the Way Arrival at Quincy-*-The Publication Preceded Him Requested to Deposit His Lettei and Stand a Trial His Reply President and Agent of the College Go to St . Louis to Ascertain the Facts They Confer with None but Mr. Redfield's Accusers, and Are Convinced That He Is in the Right The Way Open for Work A Lady's Experience and Dream Beginning the Work in Quincy A Baptist Minister Sanctified An Incident Letter to Brother and Sister Foote 3^1-395 xviii. CONTENTS. PAGE CHAPTER LVIII. Wisdom of Mr. Redfield's Refusal to be Tried by the Ebenezer Church Policy Pursued in Other Trials Mr. Redfield Takes His Letter Again and Temporarily Deposits It in the Southern Church Accused of Compromising His Anti-slavery Principles Staunch Friends Desert Him Ex-Bishop Hamline's Attitude Mr. Redfield Goes East Hand-bills Charging Him and the New Society with Being Slave-holders Rev. Seymour Coleman Camp Meeting Near Sycamore, 111. Holiness the Theme Father Coleman's Preaching Holiness Testimonials Referring to Dr. Redfield's Labors The Presiding Elder Hurt Reproves These Testimonies The Elder's remarks Published in the "N. W. Christian Advocate" A Conversation Called Forth by the Elder's Testimony A Camp Meeting near Aurora, 111. Benja- min Pomeroy Father Coleman at His Best Dr. T. M.Eddy Father Coleman on Sunday Afternoon Hon. Benjamin Hack ney Experiences Entire Sanctification His Testimony Another Camp Meeting near Coral, 111. Mr. Redfield Present Results of the Camp Meetings E. P. Hart and J. H. Richardson Recommended to the Conference by the Rockford District Presiding Elder H. Opposes Their Reception on the Ground That They Are ''Tainted with Redfieldism" Mr. Hart Admitted and Mr. Richardson rejected Richardson Gpes to Minnesota on a Presiding Elder's Invitation, and Becomes a Successful Minister Mr. Hart Still "Tainted with Redfieldism," and Spreading It in His Labors as a General Superintendent of the Free Methodist Church 396-403 CHAPTER LIX. The Author, Then a Local Preacher, Invited to Hold Meetings on Mt. Pleasant Circuit The Invitation Accepted The Work Moving Help Needed Mr. Redfield Sent for Conditions on Which He Would Come- -ConditionsAccepted Beginning His Work Man- ner of Procedure Described A Powerful Sermon on the Judg- ment Eighty Seekers at the Altar The New Pastor Introduced Sunday Services Results Preaching Prematurely on the Way of Faith Going Deeper An Eloquent Discourse on the 'Final Catastrophe of the Earth" Mr. Redfield returns to St. Charles The Work Continues Three Weeks Longer A Presi- ding Elder's Instructions as tq How and When to Shout Results of the Meetings One Hundred Converted and Seventy-five Sanctified A Sunday Night Scene in the Church The Pastor's Confession Asking the Prayers of the Congregation A Terrible Struggle with Conviction Rendering a Wrong Decision. . 404-412 CHAPTER LX. Return to St. Charles Attitude of the Preacher in Charge Sent to Guard the Pulpit against Redfield and Coleman Sacrificing Men for the Good of the Church Mr. Redfield Invited into the Bap- tist Church Beginning His Labors The Church Closed Through the Influence of the Methodist Pastor The Universal- CONTENTS. xix. PAGE 1st Church Opened Reading Members Out of the Methodist Church for Going to Hear Mr. Redfield Preach New Way of Conducting a Methodist Prayer Meeting Trustees Read Out of the Church False Swearing Prayer Meetings at Brother Foote's Letters Written by Mr. Redfield 41^-418 CHAPTER LXI. Dr. Redfield Returns to St. Louis Spends an Evening with the Writer before Starting Reviews His Life Work Painful Sur- prise on Reaching St. Louis The New Society Greatly De- pletedThe Causes Effect of This Disaster upon Mr. Redfield Suffers a Paralytic Stroke Ceases from Public Labors During the Winter Under Medical Treatment Able to Preach Again in the Spring State of the Work in Several Places- -Mr. Redfield Consulted as to What Should Be Done with Converts His Views as Given by Himself Mr. Redfield's Encourage- ments Mary Ferguson Correspondence. 419-430 CHAPTER LX1I. Laymen's Convention at Olean, N. Y. Every Charge in the Genesee Conference Represented by a Delegate The Free Methodist Church, Which Had Been Organized, Represented by a Delegate, Who Was Invited to a Seat in the Convention Petitions to the General Conference Resolution Endorsing the "Earnest Chris- tian" Report of the Committee on Resolutions A Resolution Concerning Adherence to the Church Remarks by J.M'Creery, T. B. Catton, Wm. Hart, B. T. Roberts, S. K. J. Chesbro and J. W. Reddy Mr. Redfield Watching Genesee Conference Pro- ceedings from St.* Louis Letter from St. Louis 43 I- 439 CHAPTER LXIII. Dr. Elias Bowen's Account of the General Conference of May, 1860, and Its Treatment of the Appeal Cases Review of General Conference Proceedings by Wm. Hosmer in the "Northern Inde- pendent" Difficulties in the West Preachers Shut out of Churches and School-houses Severe Persecutions Trial and Ex- pulsion of the Bishop Family An Impromptu Love-feast Mon- day Night Holiness Meeting at Father Bishop's, Led by Father Coleman Advice Concerning the Church Troubles Failure of General Conference to Re-instate the Proscribed Ministers Deci- sions against Bishops Who Presided at the Trials Laymen's Con- vention at St. Charles, III., in July, 1860 A Similar Convention Called for the Same Object in Western N. Y. Minutes of the Illinois Convention A General Laymen's Convention at Pekin, N. Y. Organization of the Free Methodist Church, and the Adoption of a Discipline A Laymen's Convention at Aurora, 111. Adopts the New Discipline The Preachers Go Forth to Or- ganize Free Methodist Churches Mr. Redfield's Identification with the Organization of the New Church a Necessity. . . 440-452 CHAPTER LXIV. Mr. Redfield Returns to the West Zealous Labors Tour of Visita- xx. CONTENTS. PAGE tion among the Scenes of His Former Labors Rev. E. P.Hart Withdraws from the M. E. Church and Takes Work under Mr. Redfield Mr. Redfield at Aurora, 111. Stricken Down with Paralysis Weeks of Severe Suffering Follow The Trial of His Faith A True and Faithful Fiiend Improved Health A Trip East Holds Meetings in the Free Methodist Church in Buffalo Correspondence Return to Illinois Attending a Quarterly Meeting Outline of a Remarkable Sermon Quar- terly Meetings St. Charles Camp Meeting Hoping for Divine Healing Mental Conflicts Leaves Off Preaching Entirely A Letter Written in Great Weakness of Mind and Body Mr. Redfield's Plan for a Pilgrims' Home Attending a Camp Meeting in Ogle Co., 111., in 1862 A Scene of Confusion Mr. Redfield Equal to the Emergency A Visit to Buffalo and Syra- cuse Looking to Be Healed in Answer to Prayer Failing in Mind Returning to the West Attends the Illinois Annual Conference The Last Letter of His Life A Third Stroke of Paralysis Rapid Ebbing Away of Life The Death Scene The Funeral The Epitaph 453-464 The Conqueror Crowned 465 INTRODUCTION. BY REV. B. T. ROBERTS. DEAD trees can be made into blocks, or boards, of the same. length, and breadth, and thickness. But plant two seeds from the same tree, in the same soil, exposed to the same influences, and they will grow up resembling and yet unlike each other. You can easily tell them apart. Life abhors uniformity. In a dead church, ministers may be essentially alike. They may all go through with the same routine duties, in the same manner, and with the same results. But let spiritual life get into a church, and men are raised up to do ministerial work outside of the regular ministerial channels. The church itself may recognize but one class of ministers it may insist upon their absolute equality, and require of all the same service; but when life divine comes thrilling through its members, some will break through all their regulations, and exercise the functions of an office which the church does not recognize. And thus in face of all human provisions to the contrary, the Scriptures are fulfilled, "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." i Cor. xii. 28. The phrase hath set denotes a permanent arrangement. In the original it is a word frequently translated "ordained." It does not refer to a short-lived plan that was to last for but a single generation. So the error is apparent, of the assump- (i) 2 INTRODUCTION. tion that there were but twelve apostles, and that the apostleship ceased with these. In fact the New Testament speaks expressly of other apostles besides the twelve. The Church of England has an order of ministers which it calls "priests," for which order the gospel of Christ makes no provision. Not once in the New Testament are any pf the ministers of the gospel called priests. They are called l>y a great variety of names, but this is not found among them. A priest is one that offers sacrifices; and in Christ, the High Priest of our profession, the priesthood as a ministerial order ceased. James is nowhere in the New Testament called a priest, nor is Peter, nor Paul, nor any other minister of the gospel. The term priest is applied in the New Testa- ment to all of God's people. "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." i Peter ii. 5. "But ye are a chosen generation, a royal priesthood." v. 9. So Christians are required as priests to present their bodies a living sacrifice. ( Romans xii. i.) To present to God broken hearts and contrite spirits, for these are sacrifices which he will not despise. (Psalm li. 17.) To abound in good works. "But to do good and to communicate forget not, for with such sacrifices God is well pleased." (See also Phil. iv. 1 8. ) To offer praise to God. "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name." Hebrews xiii. 15. But none of these things can we do by proxy. No priest can step between us and God to do them for us. If not done in our own proper person, and from our own free will, they are not done at all. Others may persuade us; but INTRODUCTION. 3 any other sacrifice than that which Christ has made for us once for all, we ourselves must make. So those who would be real Christians must reject all assumptions of priestly authority. Though the Church of England does not recognize the order of apostles as still in existence; yet from the ranks of its ministry, John Wesley stood forth before the world an apostle sent of God. The Methodist Church of to-day acknowledges no apos- tles, yet William Taylor has shown himself to be as truly an apostle, as was St. Paul or John W^esley. Among Independents, Dwight L. Moody has shown himself to be an evangelist, though the Independent churches know no ministers but pastors. So John Wesley Redfield stood forth in the Methodist Episcopal Church, the most wonderful evangelist of his day, though that church makes no provision for evangelists among its ministers. He went into the work, because of an overwhelming con- viction from God that this was his calling. Like Paul, his "own hands ministered to his necessities"; and when he felt called of God to go to a place to hold meetings for the salva- tion of souls, he never stipulated that he should receive any- thing for his services, or even that his traveling expenses should be paid. But where he went without the promise of purse or scrip he never lacked-anything. The Lord, in one way or another, provided for his wants. I first became acquainted with Dr. Redfield when I was a student at Middletown, Connecticut. He held a protracted meeting in the Methodist Episcopal Church. There was a 4 INTRODUCTION. large society, but a low state of religious experience. He preached in the afternoon to the church, in the evening to sinners. A great excitement was soon stirred up. Such preaching and such praying had never before been heard in that city. Many of the most prominent members of the church went forward for prayers, and obtained a new experi- ence of entire sanctification. A spirit of opposition was manifested, and it seemed doubtful for a time how the tide would turn; but Dr. Stephen Olin, president of the University, who was suffering from a general nervous pros- tration, got up from his bed and went out to hear him. He gave the work his strongest endorsement, saying in substance, "Brethren, this is the work of God and you must stand by it." The college faculty, and the church generally, did stand by it, and a revival remarkable for its depth, and for the number of its converts, was the result. Some twenty-five young men who afterwards became preachers were convert- ed. The whole city was in commotion and the country for miles around. The influence of that revival is still felt, not only in this country, but also in Europe, and Asia and Africa. No mortal can tell where a mighty wave of salvation once set in motion will end. The following pages, written by one who was converted under Dr. Rcdfield's labors, will give the reader a correct idea of the wonderful work which God carried on through the instrumentality of his devoted servant. We have heard many able, distinguished preachers, but we never heard another who would stir the human conscience to its depths like Dr. Redfield. His statements were clear, INTRODUCTION. 5 his descriptions vivid and eloquent; but his appenls to the conscience were overwhelming. He made those who would not obey God feel that they were utterly without excuse. Those who were justified or sanctified wholly under his labors were not easily drawn away unto the gospel of expedi- ency. They were governed by principle rather than by poli- cy. Time-serving preachers did not like his converts. They had no relish for religious theatricals or church festivals. They were hard to manage. Hence, Dr. Redfield generally encountered, wherever he labored, fierce opposition from ecclesiastics. A whole city would be moved by his preach- ing, while the presiding elder, and such as he could influence, were doing all they could to destroy his influence. But when once started the work went so deep and so strong, that no degree of violence permitted under our laws could kill it out. All through the land are still to be found those who were saved through his instrumentality, and they are generally characterized by their uncompromising opposition to sin in all its popular forms; by their firm belief in the power of the Holy Ghost, and by their clear, strong, definite testimony. We trust that this book will be extensively read, and that it will carry a saving influence into thousands of fami- lies. 3 AUTHOR'S INTRODUCTION. IN THE month of January, 1858, a rumor reached the neighborhood in which the writer lived, four miles west of Elgin, Illinois, that a remarkable preacher was holding re- vival meetings in the Methodist church in town. Their curiosity being greatly excited, a wagon load of young peo- ple, myself among the number, started out one evening for the place of meeting to hear the great preacher for them- selves. Though we arrived at an early hour, we found the house then partly filled, and long before the time for the service to begin, it was filled to its utmost capacity. Our company found seats well forward, and my own was where I could see every one who came in at the door. A few minutes before the appointed time of service, a man entered, whose personal appearance instantly commanded my attention. He was small of stature, with a massive head, pale, delicate countenance, and lustrous eyes. Softly and quietly he moved along the aisle toward the pulpit which he reverently entered. He laid aside his wraps, and as though shrinking from the gaze of the assembled multitude, he knelt for a few moments in silent prayer. His presence and manner thrilled me though he had not yet spoken a word. The congregation had been hushed into perfect silence by the same subtile in- fluence. At this time I was unconverted, and I had not time, nor did I care, to analyze my impressions of the man; but from that moment, however, I was ready to listen to him with the profoundest attention. He arose and gave out a hymn with clear and distinct enunciation. The reading of the hymn was peculiarly im- pressive. Though a familiar one, each line of it took on a (7) S AUTHOR'S INTRODUCTION. fullness of meaning which it never seemed to me to have before. He expressed its meaning, not only by the intona- tions and modulations of a remarkably sweet voice, but by his countenance, which seemed quietly, but forcibly, to utter the same sentiment. The prayer which followed was more impressive still. The deep reverence with which he uttered the names of the divine Being, the clearness and simplicity of the language he used, the definiteness of his petitions, and the humble con- fidence of his manner, completely charmed me. The text for the occasion was, Mark viii. 36: "What shall it profit a man if he shall gain the whole world and lose his own soul ?" At this point the preacher's manner entirely changed. His style became abrupt, startling, and was characterized by great clearness and strength. He chose the most forceful and expressive words. His sentences were short and crisp. His dialect, that of the common people. His method, declarative and descriptive. His first few sentences were the following: "There are persons in this congregation who will sell their immortal souls for two-and-sixpence. Before they will lay aside a galvanized pewter ring they will run the risk of losing heaven. There are others here who will sell their immortal souls for some picayunish office, and they'll never get as high as constable." There seemed to be two general divisions to his discourse the value of the soul as estimated ( i ) by what it can be purchased for; (2) by what it cost. About half of the time was spent in elaborating each point. On the first he gradu- ally rose higher and higher in the estimate; but when he reached the second, his eloquence became overwhelming. One of the closing passages in this part of his discourse was as follows: "The angels of heaven were grouped together, endeavor- AUTHOR'S INTRODUCTION. 9 ing to estimate what would be the cost to redeem a human soul; but all in vain. The red-fingered lightning played around the rocks of Mt. Calvary, endeavoring to trace it in letters of fire there; but all in vain. Only one thing could express it, and that was the dying groans of the Son of God." My most vivid recollections of the man are as he appeared in the pulpit that evening. In one of his most impassioned utterances, he stood, with both hands raised above his head, his face shining as with a halo of light, and his whole soul thrown into the eloquent thoughts that came like a torrent from his lips. The preacher to whom I listened that evening, and whose eloquent words and impressive appearance I still recall as vividly as though what I have described occurred but yester- day was the REV. JOHN WESLEY REDFIELD, whose biography is recorded in the following pages. The impressiorr produced upon me that evening made this man of God, to me, an interesting study during the few years of my personal acquaintance with him, and while pre- paring these pages for publication. His mental characteristics were peculiar. The intuitive faculties predominated. He did not reason to conclusions like most men. He saw, instantly, what many strong minds would require much time to reason out. This, doubtless, was an element of his strength and success as an evangelist. Difficulties had not time to develop and ripen before he was prepared to meet them. He read men. He knew what were the determining in- fluences upon them. This gave character to his style of preaching. His first sermon in a place was with the confi- dent positiveness of long acquaintanceship. This thrilled men. They knew that he knew them. When this is as- io AUTHOR'S INTRODUCTION. sumed by the weak, it is repulsive and disgusting, and men will not listen to it; but when one speaks from this intuitive knowledge, with the unction of the Holy One, their respect is challenged. This is because they recognize the message to be truth. Another element of his character was that of experiment- al conformity to the divine will. He utterly abandoned him- self to the known will of God. There was no reserve in his consecration. Whether in the light or in the dark, favored or frowned upon by men, to his advantage or disadvantage, in peril or in safety, he aimed to do exactly what he thought God wanted him to do. One of his peculiar phrases was, "the exact right" He dealt with men, from the pulpit, in the altar, and in private, on that principle. " Calling things by their right names" was another of his peculiar phrases. He did not "Smooth down the stubborn text to ears polite, And snugly keep damnation out of sight." With him, there was no seeking for "honeyed phrase." He used but few large words, and those such as were in com- mon use. He aimed to be understood. Whether naturally or acquired, he had all the elements of the orator. His imagination was fervid, quick, broad, and accurate; this made his mental pictures vivid and true to nat- ure. He never lacked for the right word; this helped him to express himself clearly. His elocution was perfect. The framing of his sentences, the order of his thoughts, his gest- ures, the modulations of his voice, the expression of his face, and his manner, all, were in harmony. All these made it possible for him to transfer his thoughts to the minds of oth- ers with accuracy and power. So complete was this, that sometimes his audiences forgot themselves, the place and the speaker, in the vividness of the truths to which they were listening. This was the result of his naturalness. He felt what he thought, and expressed what he thought and felt. AUTHOR'S INTRODUCTION. n It will be noticed where he is quoted in the following narra- tive, that he often says, "I felt," where others would have said, "I thought." Another element in his character was his implicit faith in God. No doubts respecting God's word made their ap- pearance in his discourses. With him there was no apolo- gizing for the facts or the truths of the Bible. Like Abra- ham of old he "believed God." In his public addresses he seemed to take it for granted that all men believed God. Such faith begot faith; and the discouraged became hopeful, and the weak became strong in his presence. A minister, while severely criticising his methods and labors, admitted that he would rather trust his own child under Mr. Redfield's preaching than under that of any minister he knew. Another element of his character was his great sympathy. Suffering in others he could not witness, unless he could as- sist in relieving it. When visiting among the farmers, the killing of animals, though for food, greatly distressed him. He would walk his room in agony until informed that it was over. He shrank from inflicting mental pain, and only from a sense of duty could he bring himself to do it. One of the hardest things for him to do was to bid fare- well to his friends. He has been known to take a night train to avoid this. This trait made him apparently a cow- ard. It was only when convinced that duty demanded it, that he could do the severe and faithful work that he some- times performed. This accounts for many strange passages in his life which are recorded in these pages. Those who knew him only as he appeared in public, supposed him brave to a fault. Doctrinally he was in accord with the standards of Meth- odism. He often called upon his enemies in the church to show wherein he was unsound in the faith. Only once was this attempted, and the result was in his favor, and against his opposers. In his work as an evangelist, he recognized the 12 AUTHOR'S INTRODUCTION. office of the truth. He believed that men were born again by the word of God ; that they were sanctified by the truth. He was careful as to his teachings, especially so with seekers for salvation. In altar services he often took more time to explain the way than he did for the season of prayer. He held his prayer services to definite work. The nature and fruits of repentance were kept clearly before the minds of those seeking pardon. The nature and the details of entire con- secration were kept clearly before those seeking for perfect love. He believed in, and taught, an itemized dedication of all the seeker possessed, or hoped to have, to the service of God. Before he attempted to present the way of faith, he would, in individual cases, carefully test the purposes, and motives, and desires of the seeker. All these he would bring 1 * O to the standard of God's word. That standard, he taught, is the absolute and unconditional surrender of the soul to God. He taught that there is no hope of reconciliation with God without perfect renunciation of sin, and acceptance of Christ. He taught that there is no hope of attaining perfect love while there is the least reserve in the aims, or desires, or affections from the will of God. This thoroughness with the seekers often caused them great mental suffering. There was no attempt to shield them from feelings of despair while there was rebellion existing in the heart, or any doubt of surrendering all to God. This was what made those who were saved through his instrumentality so definite and clear, and, consequently, strong. The transition from the agony of surrendering to the peace of believing, was usually so marked that it thrilled all who were looking on. This en- couraged even the impenitent to believe that if they started to seek Christ they would succeed. It was not unusual for seekers to make that transition before they reached the altar of prayer. One result of this was that the many were saved soon, and but few came to the altar more than once. In his preaching, he was careful in his enunciation that every word and syllable AUTHOR'S INTRODUCTION. 13 should be heard and understood. If there was the least dis- turbance in the congregation, by the moving of persons, the crying of children, or the shouts of the saints, he would wait in silence until all was quiet before proceeding. He aimed to present the truth which the people mostly needed. He had no time to spend in idle speculations or fanciful interpre- tations of the word of God. He waited before the Lord, in prayer, until he felt satisfied that he knew the mind of the Lord. The consciousness that he had made a mistake in this gave him intense pain, and caused him to humble him- self before the Lord. When duty became clear, whether the truth to be preached was popular or unpopular, accepta- ble or unacceptable, he went boldly forward, trusting God with the results. This was not unattended with suffering, for his shrinking, sensitive nature was often put upon the rack by it. Coarse natures who have no care how they make others feel can have no appreciation of his feelings at such times. But while he gave the truth its proper place, in his work, he did not ignore the offices of the Holy Spirit. He believed it the work of the Spirit to make the truth effectual. He believed the Christian minister might have his immediate presence and aid. He gave him free course in his meetings. He would not labor, nor dared he to try, where this was not allowed. He was more particular about that preparation for his pulpit efforts than he was about the sermon. The Spirit's dispensation was illustrated in his labors. Many and varied were the manifestations of this. There were often mixed with these that which was merely human, springing from the weakness of human nature, and which called forth the tenderest sympathy for the subjects of them, and the most careful dealing with them. There were often, also, those which seemed to be Satanic. He believed in a personal, intelligent, powerful devil. He expected every possible resistance to the truth and the Spirit of God. But he 14 AUTHOR'S INTRODUCTION. believed himself too weak to contend against the devil. When such manifestations appeared, instead of warring against them, he prayed for more of the Holy Spirit's presence. He believed in the all-conquering power of the truth and the Spirit; and that where victory for Jesus is complete, poor human nature will act properly, and Satan's power is broken. Because of this recognition of the Holy Spirit, the spiritual among God's people were greatly enlightened, strengthened, and often wonderfully moved under his preach- ing. Such people understood him when others did not, and were among his best and firmest friends. His enemies were among the worldly and time-serving. He was accused of dividing the church in his later years, but it was because he left no middle ground. The spiritual became more so, and they who would not yield wholly to the Lord went to the other extreme. No matter what the opposition or prejudice in the way, where the church authorities gave him freedom, almost invariably, he was victorious; for the truth and the Holy Spirit conquered all. He was developed by the circumstances and experiences of his life. The rebellion of his early days, the providen- tial difficulties which grew out of this, and the mental strug- gles through which he passed, were used by God to prepare him for his great work. In the following narrative it will be interesting to trace the process by which this was effected. The most of the matter for this volume is from his own recollections, as penned by himself, in the last days of his life, after having been disabled for active labor by the palsy. He knew he was rapidly approaching eternity. With the most solemn feelings, he carefully reviewed his life and labors. It would have been pleasing to have given these recollections in his own words; but whether it was natural with him, or caused by the paralysis from which he was suf- fering, his style of writing was so unlike that of his preach- AUTHOR'S INTRODUCTION. 15 ing, that his friends would have doubted the genuineness of them, if they had been published as he left them. Again, for some reason, he omitted dates, and all but the initials of proper names. It has, for this reason, been very difficult to verify some of the most interesting details of his labors. I have been greatly assisted in this by his friends, who have contributed much that is valuable, which had been overlooked by Mr. Redfield, and who have also loaned me the use of many letters written by himself during the later years of his active ministry. This has made it necessary to change the style from the autobiographical to the biographical. I am much indebted to the assistance of these friends, and espe- cially to Mrs. M. F. La Due, for valuable recollections of her own, and to Rev. W..T. Hogg for his assistance in the finish- ing touches to the work. The beautiful steel engraving which faces the title-page is- contributed by Rev. B. T. Roberts, editor of the Earnest Christian, and senior-general superintendent of the Free Methodist Church. The engraving represents Mr. Redfield as he appeared in the days of his strength. In hope that the following narrative may perpetuate the influence of this remarkable man of God, and that through it, though dead, he may still speak, I send it forth upon its mission, commending it to the kind recognition and devout perusal of the Christian public. CHAPTER I. JOHN WESLEY REDFIELD was born in Clarendon, New Hampshire, January 23, 1810. On the night of his birth an esteemed Christian woman dreamed that she was visited by an angel who told her to go to the home of the Redfields and she would find there a new born son; and that she must announce to the mother that he must be named John Wesley. She was also informed that this would be assented to imme- diately by the mother, who would respond, "That is his name." This woman did as she was bidden, and all came to pass as she had dreamed. In mentioning this in his journal, Mr. Redfield says, "By that unlucky name was I baptized and have been known through life." So strongly was he impressed with his call to the minis- try that when only eight years of age, and just able to write legibly, he attempted in secret to compose a sermon. When it was completed he borrowed a volume of Wesley's sermons that he might compare his production with them. When he saw the great difference between them, in perplexity and sadness he exclaimed: "Oh, I can never preach! I don't know anything about religion. I am sure I never can preach." So persistently did the impression of his call to preach follow him in his childhood that, in mature years, when attempting to run away from it, he was inclined to consider it an " antenatal mark." When about twelve or thirteen years of age he was in- formed of his mother's impressions concerning him, and the dream already related. So great, however, was his aversion to the work of the ministry that he studiously contended against his conviction by concealing his feelings and avoid- ing all conversation concerning the matter. (17) i8 LIFE OF JOHN W. REDFIELD. When between thirteen ami fourteen years of age he had such alarming views of his sinful state that he feared he was past all hope of mercy. This fear became so intense at one period that he was tempted to provoke God to destroy him, that, without the guilt of self-murder, he might learn the certainty of his fate, and, by the shortening of his sinful course, render his doom less aggravated. He had been seek- ing the favor of God in a secret way for some time, but in vain. He now gave up hope, not knowing any other way than that which he had followed. His distress of mind con- tinued without abatement until he overheard some Christian friends speak of a contemplated camp meeting, which they trusted would result in the conversion of sinners. At this, hope revived, and to himself he said, " If I go, I too may be converted." He obtained permission from his parents to go, and when the time arrived he was on the campground. His attention was directed to the altar before the stand, with the remark, " There many were converted last year." Almost instantly his heart rebelled against the thought of going to such a place. Even in his last days he would express his astonish- ment at that manisfestation of rebellion against God. In due time a goodly number of tents had been erected, and an old gentleman invited him to a prayer meeting about to commence in one of them. He went and was asked to kneel w r ith the company. He did so, but soon felt greatly mortified at the thought of its being in sight of every passer- by. The praying seemed childish, if not ludicrous. He made up his mind that it would be impossible to find salva- tion there. In process of time the erection of tents was completed, and the congregation gathered before the stand for the first preaching service. The sainted Wilber Fisk was in charge of the meeting. The preachers were called into the stand, and the service commenced. At the close of the sermon His CONVERSION. 19 seekers were invited into the altar, and the troubled boy was found among them. The same good old man who invited him into the prayer meeting was now by his side, and tried to instruct him in the way of salvation. There was quite a number of seekers and all were praying lustily. This com- pletely absorbed his attention. As many^ others have done, he began to criticise, instead of praying. In relating this ex- perience he says, " I thought, this cannot be the way to seek religion ! Why can't they be more calm and rational about it? Certainly they will never be able to think their way through amid so much noise and confusion! At least I can do nothing without a quiet time to think." Speaking of this in his last days, he said, " How little did I understand that all reasoning or human planning was useless here!" But he soon saw that this apparently irrational way and this vociferous manner were successful; for some of the seekers were getting saved. As every other way with him had failed, he at last thought he would try this one. So he cried aloud, " Lord, be merciful to me, a sinner." But he was shocked and mortified at the sound of his own voice. He did not find salvation in loud prayers, nor was he finally converted while praying. This effort to pray proved a good thing to him, however, in one respect; he was now fully and publicly committed to seek the Lord, his pride was humbled, and he was fast getting down where Jesus could help him. He gave up all his experimenting and reasoning, and deter- mined to take the narrow way at every cost. He soon left the altar and went out into the woods alone. Under a large tree he knelt and vowed to take Jesus for his only Saviour. Speaking of this experience, he says: "In- stantly, as I ventured on Jesus, my burden was gone. I was filled with inexpressible delight, and before I was aware of what I was doing, I was on my feet and shouting, 'Glory to God'! Shocked at this strange and almost spontaneous ut- terance, I said to myself, 'What does this mean? I have 20 LIFE OK JOHN W. REDKIELD. heard the Methodists say, "Glory to God," but I don't know what it means!' My burden was all gone. Everything around seemed vocal with the praises of God, and as the Indian said in similar circumstances, 'The trees looked glad, and the birds sang glad, the world looked glad, and I felt glad.' All nature seemed in harmony, like a beautiful and well-tuned harp, and sang praises to the Most High. My heart could now beat time to the heavenly music I heard around, above, beneath, and within. But I had not the most distant idea that this was conversion. I thought some strange thing had happened to me. I had been sure that I would know when I was a Christian by a peculiar gloom that would settle down upon me. I had thought that a peculiar desolation of the heart and of the appearance of all things would attest that I had obtained that for which I sought. I was desirous of attaining such an uncomfortable "state, that I might be saved from the doubts and despair that hung over me. Bewildered at what had now taken place, and wishing to know what to do, I returned to the campground and asked an elderly lady who professed to be a Christian, 'What do you think is the matter with me? My burden is all gone, and I can't feel bad if I try; and I love God and everybody. I don't know but I'll have to be damned after all; but I can't feel one fear.' " 'Why,' said she, 'you are converted, and this is religion.' " 'But I thought that religion would make me feel gloomy !' "'Oh no!' said she, 'it makes people feel happy.' " 'Well,' said I to myself, 'if this is religion, the world will now soon be converted ; for I shall tell it so plain that every- body will certainly believe and seek, and find it.' "So exalted did salvation seem, and so valuable, and so ar- dently did I desire the salvation of those around me, that I felt I could have laid down my life to impart salvation to the world. I now found elements in my soul, which by their aspirings, and exalted perceptions, and appreciative powers, His ESTEEM OF SALVATION. 21 showed me to be in family alliance with the great Father. I would often say, 'I am a child, an heir of God !' How as- tounding was the thought! How overwhelming! When I passed along the streets, after my return home, every sound and sight seemed written all over and vocal with, 'Glory to God in the highest, forever.' " He immediately went to work for others. Full of the hope of success, he approached a young man of his acquaint- ance and spoke to him on the subject of salvation. He says, " I expected to see his eye flash with hope, and to hear him exclaim, 'Where! where! where may I find it?' and to find him ready to do anything to obtain it. But he turned upon me with a look of unutterable scorn, which seemed to say, 'What! have you become a Methodist fool? Away with such stuff ! I don't want to hear a word about the silly subject.' I was taken all aback. I had expected the same kind of a reception that I would have had if I had brought to him the news of a gold mine, or that he had been selected for one of the highest officers of the state." After the camp meeting, young Redfield started for his home. He visited some relatives on the way, told them what the Lord had done for him, and urged them to seek the same salvation. But he seemed to them like one that mocked. Ho obtained permission to pray with one large family, and a short time after was made happy by the news that all had been converted. On the way home he told a young man who had also been converted at the same meeting, that for a long time he had desired that he would make a start, that it might be easier for himself to do the same, and was surprised to find that this young man had experienced the same feel- ing with respect to him. When he reached home he set up the family altar in his father's house. This, by some, was thought to be going too far; but the importance of the matter, and the danger in which he saw sinners, swallowed up all false propriety. In 4 22 LIFE OF JOHN W. REDFIELD. a little while he had the privilege of seeing a large number of acquaintances starting out to go with him. He now began to go from house to house and from town to town, to carry the glad news of a Saviour. While engaged in this work he learned what he had not thought of before that the human heart hates God and dislikes those who love God; but he resolved to be the friend of God if it made every one his enemy. Referring to those labors, he says: " I came to a house in my journey, and went in and asked of each inmate their religious state. The woman ordered me to leave. As I left, I said, ' I am clear from all further obligation, and now I shake off the dust of my feet against you. I will meet you once more, in the judgment of the great day.' I left, as I felt forbidden of God to stay. But the woman came to the door, and, until I was out of hearing, called for me to come back. But I followed my own impression and went on." In the house of a Universalist he pressed the matter of personal and immediate salvation until the man's patience gave out and he threatened him with violence. Being only about fifteen years of age, his youthful appearance made him friends who protected him. He here learned a lesson the people were forsaking their sins and seeking the Lord, and the Universalists were made angry by it, notwithstanding their boasted religion of love. CHAPTER II. DR. WILBER FISK, who was a familiar guest at the home of the Redfields now began to take a great interest in this young worker, and suggested to his parents that he be sent to the Wilbraham Academy. The young man saw that the old subject of preaching was at the bottom of this; and that the course he was even then pursuing would lead him into that work sooner or later. Then all his old abhorrence and dread of that calling revived, and he resolved to quit the field at once. He says, " I had such views of the awful responsibility of a Christian minister that I dared not under- take it without the most positive evidence of my call. If I could have had that I would not have stopped to confer with flesh and blood. I felt, as it seems to me, like a man igno- rant of navigation would feel if sent to take charge of a vessel freighted with human life, and liable to run into danger, not knowing when or where. This sense of responsibility was to me overwhelming." This feeling never left him. Even in the days of his greatest success and pulpit power, he has been known to be unable to eat his breakfast when he was to preach, in the morning; and he usually did not partake of supper until after preaching at night. The reader will see more and more how this feeling evoked his rebellion against God, and was the occasion of the most terrific mental sufferings. If his friends could have foreseen the fearful results of their anxiety and haste in reference to this matter, probably they would have taken a different course. How often is the same mistake made with the young and inexperienced ! In the state of mind which has just been described, he returned home; but his peace and power with God were (33) 24 LIFE OF JOHN W. REDFIKLD. greatly diminished. He began to try to settle the question by mere reasoning. His youth, his limited knowledge, his want of means for acquiring knowledge, and his sense of the weakness of all human effort, took on an importance in his consideration of the matter which, for the time, overshad- owed the promises of help held out in the Bible. His Chris- tian friends still unwisely beset him with their impressions of what his duty was. He says, " My own earlier impressions and those of my mother and the talks I had from time to time with Dr. Fisk, made me perfectly miserable. I think it was these influences, at this time, more than the voice of God, that caused it. My whole nature shrunk from occupy- ing a position so sacred as that of the Christian ministry. Without the sanction of God, to me it was sacrilege. I now reasoned that my first impressions in this matter were the re- sult of the influence of others upon me, and resolved to go among strangers, that I might be beyond the reach of this influence; and, further, so to commit myself by contract to the service of another, and he a stranger, as to make it im- possible for me to engage in religious work. It seemed to me that I might, at least for a time, in this way secure a set- tled state of mind." The gentleman whom he sought was an artist by pro- fession, and noted for his proficiency. Without giving his reasons, young Redfield obtained the consent of his father to go, but hid the matter from his mother. He started on his journey, and when beyond the limits of his acquaintance was thankful to feel secure from the beset- ments of other people's impressions. He called at the home of a minister to leave a letter that had been committed to his care. The minister was away, but his wife was at home. As he handed her the letter she looked him in the face and said : " Tell me, are you not running away from God ?" To this he replied: " I think, madam, that some one has been writing to you concerning me." RUNNING AWAY FROM DUTY. 25 " No," she replied, " I never saw or heard of you before ; but as soon as I saw you I was impressed that you were run- ning away from your duty." She then asked: "Will you please bring me a pail of water from the spring?" He could not well refuse to do this, but when it was done she asked him to cut her some wood. Before he was through with this an old man came into the yard, attended by a girl he had seen in the house when he first came. He was now invited into the house and introduced to the old man, who, he found, was a minister of the gospel. Now he saw that the woman had detained him purposely until this man could be brought. The minister was introduced as Father Liscomb. The old man informed young Redfield that he was holding a revival meeting in a little hamlet a short distance away, and desired him to go and see the young converts. To avoid any talk on the subject of duty he instantly said, " I will go," but he secretly determined to leave the old gentleman at the first convenient opportunity. They soon started away together, and as they walked along he inquired the way, and the distance to W , his place of destination. This was given him, and they walked on until they came to a house. The old man knocked at the door, and was bidden to come in. As he passed in, young Redfield turned and ran towards some woods that lay between him and the place he desired to reach. It was a beautiful afternoon in September, the sun was about two hours high, and it was only five miles to W , by the woods road. About eighty rods brought him to the woods, and he entered them with congratulations at his nice escape. He lost his way and wandered about until night came on. His experi- ence on this occasion is best related in his own words. He says: "I could not tell East from West, nor North from South. Soon I was wading in mud and water, stumb- ling over logs and running against trees, scaring up squirrels and wild creatures until I seemed to be surrounded by ani- 26 LIFE OF JOHN W. REDFIELD. mals and reptiles which I could hear, but not see. I at last felt I was contending with a power that was stronger than myself. My fears were so greatly aroused that I promised God if he would lead me out of the dreadful place I would take any course he might direct. In a moment I felt a gen- tle pull no stronger than a hair leading me, but I could not tell the direction. Soon I perceived I was out of the woods. I fol- lowed that leading until I found myself against a fence. I got over, crossing several fields and climbed as many fences, until I perceived by the feeling of my feet that I was in a road. While stopping to ascertain my whereabouts, I saw a light in a window a short distance away, and it proved to be at the very house where I met the old minister. The thought came in a mo- ment, if I return to the house the lady will only distress me by pressing upon me her convictions of what my duty is, and that I cannot bear. The next thought was, this is the direct road to W , and it is only seven miles there. There is now no fear of my getting lost, for the fences will guide me, and possibly by morning I may reach the place. By go- ing to-night I shall avoid any further annoyance from the preacher's wife. As I turned to go I saw the woman in the road as plainly as I had seen her the day before in the house. I asked, 'Mrs. B , what time of night is it?' But she gave me no answer. Again, I asked, 'Did you feel alarmed at my absence? and have you come out to look for me?' Still she did not answer me. I then told her I had been lost, and was just out of my dilemma. I also told her that I de- sired she would say no more to me of duty, for I was too agi- tated to hear it. Yet she did not speak, and I thought, she is trying to frighten me into obedience to her opinion of what is my duty. I then said to her, 'You will not frighten me for I am resolved never to preach until I am positive that God says, Go. I am going this night to W ; so good- night.' As I started she stepped in front of me. 1 turned to pass by her, and she stepped in front of me again. Again ALL PLANS THWARTED. 27 I endeavored to pass by her, but again she stepped in front of me. I then said, 'Madam, I thought you were a professor of religion. What will your neighbors think when they know of your conducting yourself in this manner?' Still I got no response from her. 'You need not think to crowd me to the course you think I ought to go, by tricks of this kind,' I continued. Still she was silent. I was then seized with such fear that I turned and ran to the house; and as I entered, she sat there as if waiting for me. She immediately said, 'I expected you would come back ; for I prayed God to put my image before you as the angel appeared before Balaam.' 'Well I thought it was you] I said, and with this one sentence I exposed all the facts. "On looking I found it was twelve o'clock. I asked her for a place of rest for the remainder of the night. She gave me a light and told me where to find a room. I now resolved to get up and be off for W - before she could have a chance to annoy me in the morning. Notwithstanding the remarkable character of this experience, it seemed to me I was enduring- great hardship. " I arose early as I had determined, but when I stepped into the sitting-room, which it was necessary for me to pass through, there she sat in a chair. I spoke first, and said, 'Don't say a word to me about duty, for I am resolved that no human influence shall determine my course. I shall go to W to-day. I dare not allow myself to be prevailed upon to take so fearful a position as that of a gospel minis- ter. So good morning.' "On attempting to open the outside door, I felt the force of a hand on the latch outside. I stepped back, and when the door opened, there stood a man, who, putting his hand upon my head, said to me, ' Stop, Jonah ! for you are run- ning away from God.' "Said I, 'You are in the secret, too! are you?' " ' I never saw or heard of you before this moment,' he 28 LIFE OF JOHN W. REDFIELD. replied. * I live four miles from here I am not a believer in dreams, but I had one last night, in which I was told to come to this house, and here I would find a young man who was trying to run away from God. And I was told to tell you to go and preach the gospel or you would be damned. I have come four miles to stop you.' " But I broke away and went on my journey. " I found the artist. He was willing to enter into a con- tract with me, but while I was talking with him, I was again seized with such fear, and with such a sense of guilt, that I dared not say a word more. I went out and left the place, nor dared look back until sure that I was out of sight of the town." CHAPTER III. RETURNING HOME, young Reclfield now resolved to live religion, but to abandon all thought of preaching, unless God by unmistakable signs should reveal it to him as his will. He passed the winter and the following summer in a restless and uncomfortable state of mind. He was continually mourn- ing over his sad condition, and wondering why he should be the victim of such impressions, and yet have no certain evidence to settle the matter. He would allow none to speak to him in regard to it, and would seek counsel from, none. Late in the fall he saw, in the western sky, an indescriba- ble sign. The impression made upon him by it was, "That hangs over where God would have you go to labor." But this distressed him still more. The thought of following such a sign was contrary to all his ideas of propriety in mat- ters of such great concern. He reasoned that in a matter of such importance, where there is possibility of making a mis- take, and that mistake liable to be a fatal one, he had aright to expect of God a reasonable and unmistakable evidence of his will. But in spite of all, "Woe is me if I preach not the gospel," continually rang through his heart. Still, also, that sign hung in the sky, with the same impression of its import. At last he determined to ask for another to corrob- orate the first, but none came. His appetite and sleep forsook him, until in two months he was very much wasted. Hebe- came afraid that he might become insane. He had asked that an angel or a bird might come to him as an assurance that the sign he continually saw in that place in the sky was from God, or that an audible voice might speak to him, then he would obey it. Still the answer did not come. He at (29) 30 LIFE OF JOHN W. REDFIELD. last resolved to seek for it by fasting and prayer. He set the day for the struggle, also determining to follow it by a watch- night. He expected that by twelve o'clock at night, a bird or angel, or voice would settle his doubts. The hour came, the town clock struck; he counted the strokes; it was twelve; but no bird, nor angel, nor voice came. He said to himself, "I am glad that I have gone through with my fast and watch-night. Now I can go to rest, and drop this terrible subject. The absence of the testimony I have asked for is sufficient to satisfy me that my impressions as to preaching, and that sign, are unreliable. I have been the dupe of hallu- cination." An impression now came to him to open the Bible and see what light he could get from that. He says: "I opened it at random and let my finger touch without knowing where. On looking I found it on the words in Genesis 17:3: ' There- fore, my son, obey my voice according to that which I com- mand thee.' For a moment I was disturbed; but soon I rea- soned: that was purely a happen so; I will try once more; I'll reach far enough in opening not to touch the same spot again. I next put my finger on Deuteronomy 28: 15: * But it shall come to pass if thou wilt not hearken unto the voice of the Lord thy God to observe to do all his commandments and his statutes which I command thee this day, that all these curses shall come upon thee and overtake thee.' I reasoned this away and tried again. This time my finger fell upon Jonah 3: 2: 'Arise, 'go unto Nineveh, that great city, and preach unto it the preaching that I bid thee.' This shook me greatly and well nigh upset all my hopes of finding relief ; but I reasoned: we are not under the Old Testament dis- pensation. I will venture to open in the New Testament. My finger now touched the quotation by the Saviour, * The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel,' etc. Filled with fear, I begged the Lord not to be angry with me, but to let me try once more, CORROBORATING EVIDENCES. 31 and I would not ask again. I opened and touched the words, ' Go ye into all the world and preach the gospel to every creature.' " Thus five times in succession did I touch upon the words that corroborated my impressions, and the impressions of others, but which were opposed to my opinions and desires. My soul was now upon the rack worse than ever. I could not rest, I could not sleep. It was in midwinter and very cold; but I went forth into the fields and woods to try anew place, in hope that God would send me a bird or angel or voice. I knelt in the snow and pleaded with God as a man would plead for his life to grant me such an answer as I desired ; but no answer of that kind came. I went from place to place until I reached the top of a hill in a grove. Here I knelt once more. While pleading there I had such a sense of the awful majesty and near approach of an offended God that my agony of body and soul became extreme and I thought I could not live. Instantly I cried out, ' O God, re- move this from me and I'll go.' Immediately I was relieved; but soon my doubting heart said, ' I've seen no bird, nor angel, nor heard a voice ; how can I go?' I went to a hill- top farther on, overlooking a swamp, knelt down, and con- tinued in prayer for some time. When I tried to rise I found my clothing was frozen to the earth. So great had been my agitation that I had not thought of the cold. I pulled my knees loose, but found I could not rise until I had rubbed my limbs warm. At last, with great difficulty, I arose and started towards the house. I passed the spot where I felt the presence of God so painfully, and went down into a valley, and sat down on a log. Though still in great distress of mind, the impression came: 'Stand still and see the salva- tion of God.' The next moment a bird came and alighted on my shoulder. I shook it off, but it came again. I then thought: I may be in its way. I arose, went to the top of another hill, and knelt in prayer again, under a pine tree. 33 LIFE OF JOHN W. REDFIKI.D. While thus engaged, a sound passed through the tree like that of a stiff breeze, but no wind seemed stirring. I listened and looked, but saw nothing. I arose and went home. It was morning, and my father, after building a fire, had gone to the barn. When I entered the room and came in contact with the warm air I became so faint that I dropped into a chair by the door, pale, haggard, and weak. My mother came into the room that moment, and seeing my distressed look, was frightened, and exclaimed, Why, John! what's the matter?' I made out to answer, 'Nothing, mother '; but perceiving my feelings about to betray me, I arose and went out into the cold again. When beyond hearing I gave vent to my anguish in loud sobbing and weeping. " I now determined to spend this day also in fasting and prayer, and conclude it with a watch-night. When twelve o'clock at night came again, it was with the same results. I then thought: I will turn to the word of God again. I opened to the words, " There shall no sign be given." As this spoiled all prospect of sleep, I went out into the fields again. I said to myself: There is that sign till in the sky. Reason says: I must be under a religious hallucination; but, true or false, I cannot settle the matter of duty or shake it off. My body is worn down; my mind is almost distracted. I must either go deranged or die. There is but one thing I can do, that is, to go to the place and test the matter. I had no sooner resolved to go than, cold as it was, I was all in a glow of warmth, and as happy as I could bear. " I could not tell any one my feelings. I returned to the house. It was now daylight. I entered the parlor and went to a bureau in which my linen was kept, and commenced to pack a small bundle to take with rr.e. While thus engaged, my sister Mary, then living at home, came into the room and with streaming eyes handed me a Bible and hymn-book, and said: 'Brother John, the victory is gained.' I could contain no longer; I broke forth in convulsed sobbing and weeping, SECRET PRAYER FOR HIM. 33 but said not a word. She afterwards told me that she knew at this time, all about my struggle, and was engaged in secret prayer for me all the time; and also that she knew the very moment when it was over, though she was in the house and I quite a distance away. I had supposed all the time that none but God and I knew anything about it." CHAPTER IV. TAKING only a small bundle with him, and without saying farewell, he started out to seek the place designated by the sign. He intended to take a straight line to the place, re- gardless of roads. His joy was now unspeakable. When he opened the door to start, a young man stood before it, who asked, "Where are you going?" He could only say, "I am going west." Said the stranger, " Wait a minute and you can ride with me." The invitation was accepted, but with the determination to ride with him only as long as his course was toward that sign. All day they rode in a westerly direc- tion. Just at sundown, as they reached the bottom of a hill, the driver turned to a road leading south, and the sign disap- peared. Young Redfield said not a word, but thought, "The mystery is solved. I have been following a phantom." He asked the young man to stop and let him get out, as he desired to take the road to the right. That led to the west. The stranger answered: "You had better go to the top of the hill, and stop there at the house of an old minister until morning, as it will be a long way before you will find a stop- ping place on that road." He accepted the suggestion and went on. When they reached the house the young man knocked at the door and they were bidden to come in. The minister and his family were standing around the table and had been about to say grace over their evening repast, after the manner of that day. As the old man looked upon young Redfield the tears filled his eyes, and it was some moments before he could control his emotions. At last he said, "This young man must stop with me. God showed me in a dream (M) SOME WORK AMONG UNIVERSALISTS. 35 sometime ago that you were coming to help me on my cir- cuit. I never saw you before except in my dream, and when you came I instantly recognized you." On taking a seat Mr. Redfield opened his hymn-book to the verse, "Master, I own thy lawful claim, Thine, wholly thine, I long tube; Thou seest at last I willing am, Where'er thou goest to follow thee. Myself in all things to deny, Thine, wholly thine to live and die." He says, "I now felt myself fully committed to do God's will, although I kept and pondered these things in my heart. The heavenly sweetness and calmness which took posses- sion of my soul, I have no words to describe." The old preacher took him on to a part of his circuit where Universalism was a great obstacle in the way of the work. He commenced his work here in the same way in which he had previously labored, by visiting from house to house. He met with opposition and threats of personal vio- lence, but the more he labored the more he felt the value of souls, and the importance of his mission. When threatened, he would reply, "My message is from God to you, and I shall not, I dare not, disobey him. It is at your peril if you do not heed it," and with tears running down his face he would insist upon a definite answer to his appeals. Some- times amid threats he would kneel and pray, presenting the case of each person present to God. On rising he would take them by the hand, when they would allow it, and tell them, "I am here in the name of the great God. I have done my duty faithfully. Farewell, I will meet you again in the judgment." He would leave them in various moods. Sometimes penitent and sometimes in a rage. "Yet," he says, "I do not remember a single instance where they did not send for me within twenty-four hours, to come and pray for them." 36 LIFE OF JOHN VV. REDFIELD. One afternoon, two Methodist ministers called and asked him to visit a Mr. B , a Universalist, by whose influence the revival was much hindered. They had both been to see him, but could not convince him of his error. One of them said, "I have used the arguments of Fisk and Fletcher, and yet nothing shakes his confidence in Universalism." Young Redfield said, "I will ask the Lord about it." "That night he was instructed in a dream to visit the Universalist, and also as to how to approach him, and by what method he should endeavor to draw his attention to the great importance of attending immediately to the matter of his personal salvation. The next morning early, he pro- ceeded to the man's house, and, on entering, said to him: "I have a message from the great God to you, and that is, you must repent and seek salvation or you will be damned." Said he, "I don't believe in your damnation doctrine." Without attempting to reply the young man asked, "Will you obey God and shun damnation?" Again Mr. B tried to avoid answering, but young Redfield said, "My message is from God; will you obey it?" At this the man became very angry and ordered him out of his house, threatening him with a beating if he did not go. Mr. Redfield replied: "You strike me at the peril of God's displeasure ; for the God who has sent me on this errand of mercy will certainly stand by me and defend me. So touch me if you dare. I am on God's business." The Universalist's wife now exclaimed, "Oh! will you pray for me?" with tears. He instantly knelt, and both the man and his wife knelt with him. God so far broke his op- position that his influence for evil from this time was checked. The work of God soon broke out with power, and swept over all that section. CHAPTER V. AFTER a short time, the sign appeared again, directing him to another field. Yet he secretly resolved to go home. Carelessly he signified this intention to one who immediately said : " I should think you would be afraid the judgments of God would follow you." The following morning, as he was making preparations to go home, he was suddenly seized with great pain, and to find relief, he consented to obey God. As soon as the pain was gone, however, he made another attempt to return home. He finished dressing, and reached the top of the stairs, when the same agony of body again came on, and with it the impression, "If you do not consent, you will die and be lost." He says: " I then told the Lord if he would relieve me, I would go, and instantly I was free from pain, and as happy as I could be." " After breakfast," he continues, " I started. It was very cold, and the snow was deep, but I went on, singing, 'De- cember's as pleasant as May.' I visited every house as I went, warning the people to flee from the wrath to come. My name and manner of work had gone before me, and some were so much afraid of me that they left their houses at my approach. "When I reached the place of my destination, I was led to go to the class leader's first. The day had been too severe for the children to attend school, and they were all at home. I asked the father and mother: * Are you on the way to heaven ?' The father replied : ' We trust we are.' Said I : * God has sent me to tell you that you are on the road to hell, and you will certainly be lost unless you repent and seek the pardon of your sins.' I had no sooner spoken than the tears began to stream down my face; but my words aroused a turbulent spirit within him, and with vehemence he ordered 5 * < 37 > 38 LIFE OF JOHN W. REDFIELD. me out of the house. I told him I could not go until I had obeyed my instructions from God. Then,' said he, * I'll use means to get you out,' and he seemed about to raise a chair to strike me. I said to him: 'You will strike me at your peril while I am delivering God's message to you.' I then turned to the children and asked them: 'Do you wish to go to hell with your father and mother?' With tears, they said: 'No, sir.' I asked: 'Will you kneel down while I pray for you? You need not fear that your father will hurt me, for God will defend me.' Down they knelt, and that brought their parents to their knees, and they began in good earnest to seek God. When I arose, the man and his wife began to confess their backslidings, and invited me to stay for the night. This I did, but feeling in the morning that my work was done in that place, I returned. The class leader went to work for God, and was the means of reviving the work of the. Lord in that neighborhood." Soon after his return, he met the preacher in charge, who informed him that it was the desire of the presiding elder that he unite with the church, be licensed to preach and take regular work on a circuit. To this he finally consented, and went to the next quarterly meeting. The elder preached as usual at the Saturday service, and held the quarterly con- ference -immediately after. While the congregation was passing out, and the members of the conference were wait- ing for it to become quiet, the elder related a ridiculous story that produced boisterous laughter, in which he joined; and when it was at its height, he said, "Let us pray," and imme- diately led in prayer. The effect of this upon young Red- field can best be given in his own words: " This was too much for my sensitive conscience, and the devil took the advantage of it by setting me to reasoning thus: 'Does this man believe the Bible? Did Jesus set such an example of trifling in the presence of a perishing world? Is it true that sinners are now passing away, every hour, to MISLED BY INCONSISTENCY. 39 the judgment? Is this like Paul, who for the space of three years, night and day, with tears, labored for the salvation of sinners? Ami in a hallucination? Am I wild, or blind? Be it as it may be, all I can see from my standpoint is the Saviour of the world, staggering under a world's sin, while its masses in proud procession are on their way to eternal night. If the Bible is true, the world is on the eve of a terrible catastrophe, and about to pass into eternity unpre- pared. I can hardly stop to sleep lest men be lost while I am at rest. There must be a mistake somewhere, and it is quite probable I am the one that is mistaken. The elder is a man of years, and in all probability when young was as zealous and ardent as I am, but he has found that religion is a sham, and now continues to preach for the profit it is to him. I will never accept of a license until I settle the ques- tion for myself of the truth or falsity of the Christian re- ligion.'" He refused the license, and after the quarterly meeting went home to his father's house. In after years he could look back and see that here was the great mistake of his life. He says: "Little did I dream that I had undertaken one of the most absurd tasks imaginable. I might as well have attempted to solve a question in algebra, by the prin- ciples of music, or the science of astronomy by the rules of grammar, as to attempt to solve the problems of religion by the light of reason. However, I began the attempt. But I again found myself beset with people who would urge upon me their impressions of my duty to go into the gospel field. To get rid of this annoyance, I again resolved to go where I was not known. My motives for going I kept a secret, lest I should involve others in my perplexity." CHAPTER VI. IN THE peculiar state of mind described in the foregoing chapter, young Redfield again left home, going about a hun- dred miles from where he was known. In less than a fort- night after his arrival at his new destination, however, he was questioned about the duty of preaching. This caused him to leave again. This time he chose a place where he felt sure he would not be annoyed by anything of that kind, but here he found old acquaintances who raised the question, within a week. Then he left again, resolved not to profess religion at the next place, nor to have anything to say on the subject, thinking in that way to avoid the annoyance. Soon after this he found himself beset with infidel notions; and at last his faith in Christianity utterly gave way. He could now get along comparatively well in the daytime, but his nights would be filled with dreams of preaching, and so overcome in his feelings would he be, that on waking he would find his pillow wet with tears. He now began to believe that he had been the dupe of deception through all his strange course. To end the matter once and for all he finally resolved to ask God to take away the conviction of duty, even if it was from him. He had heard of a man who did that, and who was instantly relieved, never to have the feeling come back. He now experienced the same relief. In after years, when looking back with horror upon this passage in his life, he could only account for the after return of the Spirit by refer- ring it to the prayers and intercessions of his mother. He says : "I felt the Holy Spirit leave me as plainly as I ever felt the taking off of my coat; and yet with no greater alarm than at the loss of a penny. To me, now, infidelity was a (40) THOUGHTS ox ANNIHILATION. 41 fact, and right in its wake c.ime downright atheism. For as soon as I resolved to settle all theological questions by my external senses, a vague uncertainty came over everything. Nature's laws were all the God I could find, and the mere notion that a given system of religion might be true was the utmost my reason could conjecture. It now seemed to me that all the phenomena of religious emotion, of mental and moral changes, were due to laws within us, and beyond our control. Now, the funereal pall of annihilation settled down upon me, and I could see nothing but darkness and desola- tion. Man and earth seemed orphaned. I sought in anatomy, physiology, and philosophy for testimony to clear this up, and, if possible, give me a single fact to settle my distracted mind. One favorite haunt of mine during this period was an ancient Indian burying ground. Some of the graves were entirely gone, washed away by the high waters of an adjoin- ing stream; others were partly gone, the dark sands of which gave traces of the bodies which had been laid there to rest several hundred years before. A few sea-shells, flint arrow- heads and hatchets, and beads were all that bore testimony that these bodies had ever lived. In contemplation of these things my whole soul would cry out, while the suffocation of death seemed to be upon me, ' O God, if there be a God, send me to the hell of the Bible, but don't annihilate me.' It seemed to me at such times that I could have died a hun- dred deaths if that would have made the Christian doctrines true, and have run my chances of heaven or hell. "I now commenced the systematic study of anatomy, for the purpose of ascertaining whether man had a conscious, thinking, acting, soul, independent of the body, or whether a fortuitous combination of matter in conjunction with material laws might not produce the phenomena we observe; and therefore these phenomena cease with the combination. Among other works, treating upon this subject, I met with Paley's Natural Theology Illustrated, which gave a sober, 42 LIFE OF JOHN W. REDFIELD. common-sense, bias to my mode of reasoning. As a result of this I was cured of atheism and infidelity. I now saw the fogs of doubt all clear away, and the doctrine of the nat- ure, operations, independence, and perpetuity, of the human soul, redeemed from all doubt, and established upon solid foundations." While he was passing through all this, his mother, hear- ing of his infidelity and abandonment of religion and all thought of entering the Christian ministry, became very sad and would not be comforted. Not only were her hopes, but her faith also was involved with his. In his failure, she saw all her hopes concerning him, from his infancy, dashed to the ground. She pined away, and nearly lost her mind in mourning over him. She became so weak, that she would stop strangers as they passed her door, and ask them in plaintive tones, "Have you seen my son, John? Where is he? and what is he about?" Only as a pious mother could, she kept his case before God, and quite likely it was in answer to her prayers that he was finally brought back not only to Christ, but into the work of soul-saving, for which he be- came so eminent. He says, "During the period of my infidelity, I saw and believed that human nature needed some kind of religion to restrain it from injuring society. For this reason I would at- tend church, read prayers with the congregation, to cultivate a moral tone. I reasoned: 'If there be a God, and the Bi- ble proves true, it is best to be fitted for any possible emer- gency that may arise, even if not contemplated by the Bible. If there is no God, or only such an one as the deranged con- dition of nature reveals; if we have nothing to hope beyond the grave, not even the guarantee of an abstract existence, the uncertainty is terrible." In after years, he would say, "Men may talk of annihila- tion as a possible fact, and regard the theory as a light affair; but let them stand where I have stood, by the graves of the His NATURAL POWERS TO REASON. 43 fong forgotten dead, and in imagination pass down the vista of coming time, and think: 'With all my longing for life, I must lie down in the dust and darkness of the tomb, and let the rusty centuries fold over my head, till ages have passed and gone, and I sleep on still as these have slept, who now lie here in a common ruin, forgotten and forever gone ! Poor name- less dust, who lived, hoped, feared ; made as they thought ample provision for life in the spirit land; yet all in vain!' and they will cry out, as I have cried, 'O God, spare me at least a bare existence.' No! I would know the truth, however unwel- come it may be." His study of anatomy, under the tutorship of an eminent physician, was continued after his return to faith, and laid the foundation for his future practice of medicine. This struggle with unbelief, and the various lines of investigation that it led him to undertake, in mental and moral philosophy, as well as in the physical sciences, was a valuable training for the especial work to which he was called. Every phase of un- belief, mental and moral difficulty seems to have been re- viewed by him, not simply by reading, but by personal investigation, until it seemed that no obstacle of that kind could stand before him. "Questions of magnetism, clair- voyance, and much of what now passes for spiritualism," were carefully studied by him at that early period (between 1830 and 1840). The perfect ease and simplicity with which, in the days of his power, he would remove the difficulties of doubt and solve the problems of conscience, was an astonish- ment to those who listened to him. From the foregoing account may be seen how these problems were 'worked out in the fierce struggles of his own early experience. Concerning the period in which he was pursuing these studies he says: "During this period my former experience in the Christian life was not taken into account. It furnished me with no help whatever. And even after this struggle was over, and I began to seek my personal salvation again, 44 LIFE OF JOHN W. REDFIELD. at first it did not occur to me that I had once been a Chris- tian. I commenced entirely anew. When I set about it in good earnest I purposed to do it among a people that I thought would not annoy me about preaching. But here I found myself mistaken again. Scarcely had I obtained a little light on experimental religion before the minister whose church I attended, met me in the street one day and made an appoint- ment with me to meet him at his house at a certain time. When the time came, fearing it was the old subject that was coming up, I did not go. When I met him again, he expressed his disappointment at my failure to come, and set another time for me. When the time came I went, and my fears proved true. Said he: 'I have little confidence in im- pressions, but I wish to know for my own satisfaction if you have ever been called of God to preach. I wish you to give me a direct answer.' In my soul I cried out, 'My God! am I found out here also?' I then frankly answered: 'I have.' But I stated to him that there were barriers now in my way, the principal one of which was a promise to marry. This barrier I had placed in the way some time before. My object was to create an obligation that would prevent me from enter- ing the ministry. This proved to be another great mistake of my life. I was soon made to know how surely God could confront me, how terribly he could chastise me, and how intensely I could be made to suffer." CHAPTER VII. THE BITTER and sorrowful experience occasioned by his rash marriage engagement will be related in Mr. Redfield's own words. Speaking of this matter, he says: " Gladly would I suppress this chapter of my life, were it not for the fact that the cause of Christ has suffered from the misrepresentations of it that have gone forth to the world. I might have told my story long ago and saved myself much misunderstanding, but I wished not to appear as the revealer of my family soivows. If I had spoken, my enemies would have made capital of that, as they have made capital of my silence. Now at the close of my life I feel free to speak. I shall withhold much of the worse, and only state enough to give a specimen of what I have suffered. I ask the candid reader to make the case his own, and then ask himself if he would have done better. I have not borne all this in silence and alone, refusing to accept of that relief, which making known the facts would have given me, and making them known now in order to gain sympathy. It is too late for that; my only object is to correct unjust imputations on the cause for which I have labored. I must, as a last act of my life, do this. What I now give to the world of this unfor- tunate affair, is all that it will ever get, unless circumstances shall compel me to give more. " I married one whom I thought would make me a happy home. I hired me a house at the desire and with the ap- proval of my wife, but within three weeks was compelled to abandon it. I found she was no more fit than a child to take an interest in or care for a home. I saw no other way than to board. I could find but one place where I thought it at all proper to board, and that was at her own father's home. Put he soon told me I must take her away for he (45) 46 LIFE OF JOHN- W. REDFIKLD. could no longer endure her. I hired another house. To make it at all possible to keep house I was obliged to hire housekeepers, but it was only to have them turned away as fast as I could hire them. In one week I hired six in succes- sion and all were turned away within that time. I next sent for my sister, who came and tried to make my home tolerable; but in a few days I was compelled to permit her to go else- where to board until she could arrange to go home. "I next tried to get along by doing the housework myself and hide from the world my misfortune; but neglecting to keep my doors fastened, I was caught doing my own cook- ing. When asked of the whereabouts of my wife, I could not tell, for I did not know. The fact of my being alone and doing my own cooking soon reached the ears of her parents, who, mortified by their daughter's conduct, attempted to bring about a reform. I had kept all this to myself, not even telling them. Her father, learning that she often came to his home, and left me to do the work in mine, forbade her coming again without me. Of this I was ignorant for a long time. " Late one night she told me she was going home and I must accompany her. I replied: 'It is late, and your people will be in bed. I cannot go and disturb them, as there is no urgent need.' I then locked the door, put away the key and went to bed. " I was soon aroused by the fall of a window. I imme- diately arose, and saw she was out of the house, and with a light in her hand was passing through the back way, going to her father's house. I knew now there was fresh trouble for me. So, I staid up awaiting the results. I soon heard a heavy knock at the door. I went to it, opened it, and asked who was there and what was wanted. It was her father. Said he, ! JOHN \\'. KIDIIII.D. but for lu-^k-cU'd duty, which it seemed to me must now be forever abandoned, I should have been comparatively happy; but it seemed to me that my afflictions must prove an obstacle in my way. I thought, everybody will find out that I have had family trouble and will feel at liberty to make out of it what capital they please; and how can I preach when I am thus marked with suspicion? I could have set all things right in the eyes of the honest air.1 well-meaning, but I could ' not bear to go over the facts of my sufferings for that pur- pose. No! I must forever abandon the idea of preaching. Yet, I must meet God at last and answer for the neglect of duty. Night and day, for a number of years, I silently brooded over my sad state, and tried all means in my power to banish the scorpion stings of a guilty conscience. * You knew your duty but did it not,' constantly rang in my ears. A large portion of my time I spent in the grove near by weeping before God. "I would sometimes go to the church on Sunday, but the sight of a gospel minister would make me writhe with agony, and compel me to leave. I would then resort to the woods and there weep and pray for deliverance. Yet I kept this all buried in my heart. If I saw a minister in the street my eyes would follow him as long as I could see him, and, choked with emotion, I would sigh over my own unhappy state. "I began to be impressed atone time that I should never see my father and mother again in the flesh. So strongly did this come that I shrank from going to the post-office for fear of finding the sad tidings that they had passed away. On going and finding no letters at all, it would be with a sense of relief. I prayed that I might be permitted to see them again. An answer seemed to come, 'You shall.' The fall came and I went to the city of New York to spend the win- ter. I procured my winter quarters and began a course of study in the fine arts. I now felt a strong impression to go immediately to my father's home. I had felt perfectly at DEATH OF FATHER AND MOTHER. 57 rest as to the health of my parents from the witness I received that I should see them again. I promised myself that I would take the steamboat the last of the week, and go home. It was about two hundred and fifty miles. But I was so urged by my impression to go that I decided to start a day earlier than I first intended. Still that did not seem to be satisfac- tory, and finally I resolved to take the first boat. I did so and arrived home just one clay before my mother died. Her last rational word was, in effect, "I could die in peace if my son would do his duty." She was then dying of apoplexy. I watched my opportunity to go to her dying bed when we could be alone, and tried to arouse her, but I got no response. I took hold of her, and said, 'Mother, do speak to me once more.' I wanted to tell her I would obey the call of God to preach the gospel ; but she was too far gone to understand me. Ten days later my dear father fell sick and passed away. "I followed them to the tomb, but oh! how my heart did sink on leaving them in their last resting place. Memory with a thousand tongues spoke of the anguish I had caused that sainted mother. I had so often heard her prayers as she pleaded with God to spare her boy and fit him for the mission that was awaiting him. I found myself at home after father's funeral, by the desolate hearth-stone, but so sad at my loss that I have never been able to call to mind any of the circumstances. "I went almost immediately to visit one of my sisters who lately had lost her husband. She was glad to see me, but began at once to urge me to promise that I would go and preach the gospel. She said: 'You know, brother John, that mother has gone to her grave broken-hearted over your neglect to obey God. And now this is the last time that I shall ever see you on earth, and I want you to promise me that you will do your duty, and let me carry that promise to mother.' 58 LIFE OF JOHN W. RBDFIKLD. "'But,' said' I, 'I shall visit you again next week.' " 'No,' she said, 'this is the last time we shall meet on earth, so you must promise.' " Her appeals in mother's name broke me down, and to get rid of her importunity, I made a promise which she con- strued to mean all that she desired, and then she said: 'Come, brother, let us get down and ratify it before God.' Of course I knelt, and she poured out her soul for me in tones and words that stung me to the quick. We arose, and I left her house expecting to visit her again the next week; but on going to the post-office I found a letter calling me to go im- mediately six hundred miles away as an important witness in court. I obeyed the summons, and my sister's words proved true. I never saw her again. I learned in about a month from the time I. saw her last, that she, too, had passed away to the spirit land. " I was very sad because of these repeated desolations in the loss of my dearest earthly friends, but conscience bade me be still and know that God was dealing with me in mercy in permitting me to live, and that in view of the pos- sibility that I might yet do my duty." CHAPTER IX. MR. REDFIELD soon returned to his bachelor's hall again. It must have been a curiosity shop indeed. Shelves covered the walls on all sides. These shelves were loaded with geological specimens, freaks of nature in wood and stone, Indian relics and mechanism of his own invention. Two mice, bound with delicate chains of his own manufacture, which fed and sported and slept at their pleasure, were his only companions. Here he secluded himself from the world and Christian friends lest some of them should mention the subject of preaching the gospel. Neither he nor they could let the sub- ject alone. His presence impressed them with the subject, and his sore heart kept it upon his own mind whether sleep- ing or waking. One day he met the Methodist preacher in the street, who began immediately to urge him to consent to go to work in the vineyard of the Lord. He tried to avoid it by arguing both himself and the minister to another conclusion. He had held an exhorter's license for some time, which had been crowded upon him against his will, but he had never used it. The minister now asked that he might present his Case to the leader's meeting for a recommendation for a license to preach. A strong and abiding impression seized him that unless he consented he would be killed by lightning. It seemed to him utter foolishness to allow himself to be swayed by any such thing; especially in a matter of such moment. His past experiences of a similar nature helped this impression to take the firmer hold upon him. It haunted him day and night for a long time. When the terrible thun- der storms which frequently passed over would arise, and especially in the night, all his peace and rest and sleep would be at an end until the storm ceased. He would resort to all (59) 6o LIFE OF JOHN W. REDFIEI.D. the precautionary measures that his knowledge of the laws of electricity would suggest to him, as opening the windows and giving a free circulation of air through the room, setting a chair in glass tumhlers and sitting in it with the feet upon the rounds, and then pray and tremhle until the storm was over. The familiar acquaintances of the man can fully appreciate this. This state of mind lasted for some weeks, when one night his fears became so great that he promised most fervently, that if God would relieve him, he would present his case himself to the leaders' meeting on the first opportunity to do so. In an instant, when the storm was at its highest, his re- quest was granted, and he went to rest and sleep, as calmly as ever in his life. The Friday evening after, the leaders were to meet, and he went to redeem his pledge. The meeting was held in the basement of the church. When a suitable opportunity came, he arose and stated his feelings. He was about to retire as usual in such cases, when he was stopped by one of the mem- bers and asked how he stood on the question of abolitionism. This question was then greatly agitating the Methodist Episcopal Church. He answered, " I am an abolitionist of the strongest tvpe." "Then I shall oppose the recommendation." said the brother. lie earnestly hoped they would not grant the recom- mendation, for that, he thought, would release him ; and to make it doubly sure, he now said, " I wish it distinctly under- stood that if I am granted a license to preach, and that shall add anything to the influence I now possess, I shall certainly use it for God and the slave. So now your eyes are open and you know what I am and what to expect." Again it was remarked, " We shall contest the matter." lie retired, and immediately the vote was taken, and the recommendation was granted. The meeting adjourned, and URGED AGAIN TO TAKE A CIRCUIT. 61 before they had hardly reached their homes the church was struck with lightning. This made a profound impression upon him, and when soon after, the quarterly conference convened, he was ready to be examined according to disci- pline. The license was granted, but when it was handed to him, he felt he could not use it. He was in constant dread of his wife's returning, for he believed he could do nothing with her. He was also in con- stant fear that the tongue of slander would break out upon him in regard to his family matters, and that the more cer- tainly if he began to preach. He used the license for a few times, and was urged to go upon a circuit as a supply. He consented to this for a short time, and though pressed to con- tinue, he refused. He also refused to accept of any com- pensation for his services. He not only shrank from the responsibilities of the sacred office, but also from the very name of a Christian minister, and pay for his services implied that. He finally gave up preaching altogether, and went to Cleveland, Ohio, for the winter. CHAPTER X. IN CLEVELAND, Mr. Retlficld engaged in his chosen profession portrait painting. He gave in his letter to the church, and was enrolled as a local preacher. Now and then, he preached as called upon by the pastor, and during the fol- lowing winter assisted in a protracted meeting. His labors were owned of God in the conversion of souls. By invitation he supplied the pulpit of the Seaman's Bethel one Sunday in the absence of the stated preacher. When the hour came he found the house full. He resolved to do his whole duty. While speaking against gambling, swearing, horse racing and drunkenness, one cried out from the congregation, "Do you mean me? Do you mean me?" He instantly replied, "If that is your case, I certainly mean you." When the services closed the deacon who had in- vited him to preach said to him, "That was a very sad mis- take, and you have done us a great wrong." And then, as if to spare his feelings, he excused the matter thus: "Our minister, I don't think is quite right. He knows they will do these things of which you spoke, but he never reproves them, or speaks against such conduct, and they are all bound up in him. Sometimes I think he does not go far enough, but you went entirely too far. And besides this, many of these are rough sailors and they will not bear re- proof." Shocked at this, Mr. Redfield turned away with a thank- ful heart that he was not more closely identified with such a state of things, and resolved that what work he did for the Lord should be faithfully done. Soon after this his pastor asked him for his views on the slavery question. The answer was, "I am an abolitionist from head to foot." "Then," asked lie, "would you be willing to give us a lect- (fi2) AN ABOLITIONIST. 63 ure on the subject? Our hands are tied by a vote of the conference which forbids the preachers meddling with the question; yet the colonizationists make it a point to create all the prejudice against us they can, until some people think we are the vilest disorganizers in the land. I am not allowed to speak for the poor dumb slave under pain of conference penalties. And it does seem that those who dare should be permitted to speak the sentiments of the anti-slavery part of the church. There are a number of strong abolitionists in the city who would be glad to stand by any one who dares to take a firm stand; but they have not the courage to take a stand themselves unless some one takes the lead and meets the brunt of the opposition, which is sure to come, when an anti-slavery society is started." Mr. Redfield promised the preacher to lecture, feeling glad that he had nothing too good to sacrifice in such a cause. The appointment for the lecture was made. When the time came, a mob had collected, nailed up the doors of the building in which the lecture was to be given, and were wait- ing for the lecturer himself. He felt it was no compromise of right or conscience to avoid an infuriated mob, when by no possibility could he get a hearing. His quiet retirement aroused the better element of society, who were not prepared to surrender the right of free speech in a free state to a mob. A demand was therefore made that the house be opened, and Mr. Redfield given an oppor- tunity to present the views of the abolitionists. The plea was made that the colonizationists had free opportunity to misrepresent the abolitionists, and it was no more than right that the latter have an opportunity to reply. Another ap- pointment was then made. Before the time came round, Mr. Redfield had the opportunity to prepare himself more perfectly for the occa- sion. The opposition to the first meeting created a deeper 64 LIFE OF JOHN VV. REDFIEI.D. and wider interest to hear him. It also aroused him to see more clearly the terrible sinfulness of the slavery feeling in this country, and to make the stronger effort against it. Mr. Rcdfield's lecture gave a synopsis of the slave codes in each State; the attempts of humanitarians in these states to ameliorate the condition of the slaves; and the facts recited in the preambles of the bills presented in the different legis- latures for this purpose. These referred to the taking of the lives of slaves; robbing female slaves of their virtue; and the overworking and starving of field hands. He then called attention to the extent and the manner in which these laws were disobeyed, and the advantage that masters took of their legal powers. He read extracts from Southern papers to illustrate the foregoing, one of which was as follows: "RAN AWAY FROM THE SUBSCRIBER. "My slave, Sally, who, without doubt, is lurking about the plantation of Mr. - , in Georgia, as I sold her hus- band to that gentleman about eighteen months ago. She has been very sullen ever since. She will try to pass herself off as a white woman, as she is very white and beautiful spoken, and very capable of putting on the airs of a white lady. Fearing she might run away I took the pains to mark her by knocking out two of her front teeth and branding her on the buttocks with the letter S. She is likewise much scarred with the whip on her neck and shoulders. Her legs are torn by the dogs, done in catching her fifteen months ago. Her left thumb has the mark of a rifle ball where I shot her be- fore she would surrender." This was followed by recitals of cruelty, blood-curdling to read at the present day. Mr. Rcdfield's audience was large and many present were members of the mob which gathered at the time of the other appointment. He observed before he was through that the opposition began to yield, and the mob spirit to quiet FORMING AN ANTI-SLAVERY SOCIETY. 65 down. He had expected that an attack would be made upon him before he was through, but all remained quiet. He finished the lecture with a picture in which the actors were reversed. The scene was in Algeria. The slaves were Americans. The same scenes were enacted as read from the Southern advertisements. He then appealed to their sense of justice and honor. He finished by representing himself as hazarding his reputation and life by pleading for those supposed Americans in Algeria, and asking his audience if now they thought him worthy of tar and feathers and other maltreatment. He waited for the mob to make a demon- stration, inviting them to do so if they thought it right, but all remained quiet. He then said: "If you think the cause is worthy of support, we will form an a^iti-slavery society." Nearly all present were then enrolled as members. This was the first organization of the kind made in the city. Soon after the lecture and the organization of the society, he was called upon to put his principles in practice. Cleveland was a point on the under-ground railroad where many fugi- tives from slavery took their departure from the United States, where they were unsafe, to the Dominion of Canada where they would be safe. It was a criminal act, according to the law of the land, to harbor or assist a fugitive slave. One Sunday evening he observed in the congregation at church a tall, straight, well-built and genteel appearing man, who, with hymn-book. in hand, took part in the worship. The hue of his skin and the wavy ringlets of his hair showed him to be one of the despised race which the law of the land and the unwritten creed of some of the churches had de- clared had no rights that white men were bound to respect. Shortly after night-fall the same manly form came to Mr. Redfield's lodgings, and in great agitation said: "O sir, save me! I am in great trouble! Will you help me?" "I will, if I can," answered Mr. Redfield, "but tell me first what is the matter." 66 LII-K OF JOHN W. RKDKIEL.D. O sir," said the stranger, "I am a slave. A large re- ward has been offered for me; and I learn that there is a man in the city looking for me to take me back into slavery." "Come in," said Mr. Rcdfield, "and you will be perfectly safe. My windows are all shut, fastened and blinded, and I will fasten the door." "But what if they break in?" the fugitive asked. "I will do the best I can at all cost to defend you," replied Mr. Rcdfield; "sit down and tell me your story. Why did you run away? Were you badly treated?" "Oh, no!" he answered. "In the first place, I belonged to a man who died some years ago. His widow married again, and before the legal heirs could put in their claim to their por- tion of the estate mv new master desired to sell me. Of all i* this I knew nothing until one day while I was working in the tnnyard cleaning out a vat (I had been hired out to a tanner, for L was a tanner by trade,) shoveling out the old bark and singing a Methodist hymn as I worked, I thought I heard a voice saying, 'You are sold.' I straightened up and looked around, but saw no one. I went on with my work again, still singing a favorite hymn. The same voice came again, 'You are sold.' I sprang out of the vat and looked for the author of the dreadful sound, but in vain. I went to work again, determined to banish my fears. But the same voice said again, 'You are sold.' I looked again, and at a distance I saw my master in company with a stranger walking leisurely around the lanyard. I knew Ihen that voice was correct. The thought, I will be torn and forever separated from my wife and child, now rushed upon me, and with it a sense of the wrong about to be perpetrated on us. I instantly resolved: I will die first.' I kept an eye out, and went on with my work. They gradually drew nearer and nearer until they stood at my back. As I lifted a shovelful of bark one of them asked, 'Shall I nol help you lifl il out?' Instinctively A FUGITIVE'S SAD STORY. 67 I knew that this meant to tie my hands while I was holding them up. Blind to all consequences, and with the nerve of a madman, I sprang out of the vat and raised my shovel in self-defense. Instantly they both drew pistols, and bade me surrender or die. I cared not a fig for death, I was so aroused by the sense of the wrong they were doing me. But the thought came, *It is no use to contend ; they have the law on their side and can do what they please with me. I must sub- mit like my Saviour. I must resist not, but endure for his sake.' It was my conscience and not my fear that subdued me. It told me to look to the future and to God for the settlement of my troubles. I then let them tie my hands behind me with a long rope. They then gave a loud whistle which was answered by a man coming to us, to whom they gave me in charge. He took hold of the rope and commanded me to walk on. He took me to a place by the roadside where there were about fifty more slaves, tied together, pre- paratory to being taken down the river to be sold again. When we had got away from the two men I asked the one who had me in charge to let me go and see my wife and child before I was separated from them forever. "'No,' said he, with a terrible oath, 'you shall not. Your wife would make a fuss, and you will feel a great deal worse. You had better make up your mind never to see them again.' "Oh, I was so heavy with grief that my feet seemed to slump into the ground at every step. Suddenly, with all my might I gave a wrench to the rope, and so loosed my hands, and, being much stronger than he, I pulled him right up to me, and then said, 'I shall go and see my family be- fore we are parted forever.' When he saw I had him in my power, with another oath, he said, 'Well, you may go, but it will be the worse for you.' " While thus narrating his story, this noble specimen of man would falter, choke, and struggle with the grief which 68 LIFE OF JOHN W. RHDHEI.D. was yet rending his heart. Then again he would nerve him- self to continue the narration. "Finally," said he, "we reached the cabin of my family, and as soon as my wife saw me, with a shriek she fell upon the floor, and my poor heart seemed to break worse than before. As I was compelled to hasten, I picked up a few articles of clothing, tied them up in a bundle, and kissed my wife and boy for the last time. Oh! how my brain reeled as I turned to leave them, forever. I felt that sense of my feet sinking into the earth again, at every step, as I walked away. I was now hurried back to the coffle of slaves, and was soon bound by one of my wrists to the chain, which ran the whole length of the gang. The driver being in a hurry urged us on, to the top of our speed. My rough old shoes that I wore in the tannery soon so galled my feet that the blood ran out at every step. We reached the river that night and were taken into a tavern at the landing. We were all put up in the garret, which was made like a jail, with grated windows, for the accommodation of slave-traders. " Soon the whole gang were asleep. Some cried them- selves to sleep, some were sullen and apparently careless as to what became of them, for the last tie had been broken and the last hope had fled. Others were so gross and stupid that they fell asleep from want of energy and life to keep them awake; like beasts when out of reach of the hish, they were at rest. It was raining hard without, and the patter upon the roof and the splashing upon the ground, made it difficult to hear other sounds. When I thought all were sound asleep, I walked carefully around the room. I put my hand upon a rope, which I found to be a clothes-line, for the family used the garret to dry clothes in when not in other use. I went to a window, and with an old jack-knife which I had to use about the lanyard, I dug out of the wall one end of an iron bar, and that made a place just large enough for me to squeeze through. I then fastened one end of the clothes- A WONDERFUL ESCAPE. 69 line to another bar, threw out my little bundle of clothing, carefully climbed out, and ventured my weight upon that frail rope. I heard one of the strands break, and expected to fall to the ground the next moment; but it held me until I reached the end. I had not reached the ground by a num- ber of feet, when, as I hung there, I saw a door open and some one passing in. For a moment all my fears were aroused, thinking I was discovered. But they did not see me in the darkness, and I only saw them by the light of the open door. The rain was still pouring down. I now let go my hold and dropped to the ground. I carefully felt around until I found my bundle, and then made my way to a stream of water near by, and waded it a long distance, that the hounds might be unable to follow me. The stream led me in the direction from whence I came. I followed it until about daybreak, and then hid in the woods until night, when I started again for home. The succeeding morning I came in sight of my little home again. From fear of frightening my dear wife, and arousing some slaves who slept in part of the cabin, 1 went cautiously to a little window, and in a low tone of voice, called: "'Liza!' " With a scream she cried out, 'O my God ! that's my Thomas! O Thomas! Thomas! the patrol will kill you!' " I said, 'Hush! Liza, keep still, and we will manage some way.' " I went into the cabin and climbed up into the little gar- ret through a hole over a door between the two rooms. My wife put up a box on to the door casing to hide a part of the hole through which I had passed. When it was fairly daylight, the patrol, who had heard of my escape, came to the cabin and asked Liza if I had got back. She answered, 'No! I have not seen him since he left with the slave- trader.' This was literally true, for it was dark when I came. 70 LIFE OF JOHN W. REDFIELD. 44 The patrol kept such a close watch that I dared not go out anywhere. So I concluded to change my place of con- cealment, and started in the night for my mother's, some four miles away, where she was owned. Lest I should startle her, I went to her window, and in a low voice, asked, 4 Aunt, is uncle at home?' She knew .my voice, and knew I had run away, and that the patrol was after me. She cried out, 'Oh! it is my poor boy, Tommy! O Tommy! Tommy! the patrol will kill you!' She let me into the cabin, and we took up a board of the floor, and I laid down on the ground, and she put the board back again. Here I could stay until the patrol would pass on to the next beat, and then I would come out and stretch myself. 44 My wife's and mother's cabins were watched closely. I changed my hiding place from under the floor to the garret, which was reached by a ladder. As my mother could have my boy with her without suspicion, I had the mournful con- solation of caressing him often. 44 1 resolved at last that I would come North as soon as I could with safety; but so closely was I watched, that I was compelled to hide under the floor and in the garret, at mother's, for thirteen months. By this time I was so com- pletely bleached out, and my skin was so fair, that after mother got me some women's clothes, I was able boldly to take the stage as a white woman and make my escape with- out detection. When I had reached a section where I was not known, I got out and went into the woods and put on my men's clothing. I then traveled nights and slept day- times until I reached a free state. I lived on corn, fruits and such other things as I could help myself to. After a long time I found myself in this state. "I now felt so badly about my wife and child that at last I ventured to get a white man to write to my master for me, that if he would allow me to live with my family I would go back and give him my labors for the rest of my life. He HIDING FROM THE PATROL. 71 wrote me in reply that he would have me any way and he would do as he pleased. When this hope failed I resolved to go myself and by some means bring my wife and child away. So I turned my face toward the land of bondage again. I traveled nights and slept daytimes in the woods, until I came in sight once more of my little cabin. When I got inside I found my little one was dead and buried. My heart was nearly broken again. With my wife I started again for the land of freedom. We passed the patrol and entered the woods. It was night; but my poor wife had be- come so nervous and broken by the long struggle with her wrongs that the least unusual sound or the breaking of a twig would cause her to cry out, 'The patrol is coming! the patrol is coming!' I carried her in my arms until I saw I must give up the effort, as her fears would be our betrayal, and we should both be taken back to bondage. I was obliged to let her return, while I turned my steps toward the North again. And now they have got track of me, and are in the city after me." Mr. Redfield had the privilege of learning that this suf- fering man landed safely in Canada, where colored people had equal rights with white people. He knew he was making himself liable to church proscription by aiding such suffering followers of Jesus, but he told the authorities that he should stand for God and humanity. The laws of the state would have sent him to the state's prison for ten years, and made him pay a fine of five hundred dollars for sheltering and aid- ing that poor man if his offense had been known ; but to use his own words, "What had I to do with protecting my own freedom and rights when there stood my suffering Jesus in the person of this poor outcast. I seemed to hear his voice ringing in my ears, 'Inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me.' Yes> and I would have done it again if I had known that I cer- 72 LIFE OF JOHN W. REDFIELD. tainly would have had to suffer both the imprisonment and the fine." Mr. Redfield lived during the period of the great anti- slavery conflict in this country. All the different phases of it passed before him. The Methodist Episcopal Church, of which he was a member, and within whose pale he performed nearly all his ministerial labor, and which he loved as he loved his life, he saw hesitate and cringe before the slave power, and at last become an agent of persecution against such as could not refrain from lifting up their voices against the gigantic wrong. His sensitive soul listened with horror to the accounts of proscription against such men as Orange Scott, Cyrus Prindle, Luther Lee and others of its most de- voted ministers. He lived to see a combination formed in the General conference of that body, in 1860,* that prevented the redressing of the grievances that resulted in the organi- zation of the Free Methodist Church, and that also prevented the change of the -general rule on slavery until 1864, when there were no more slaves within the bounds of the United States. He did not live to see that change of the rule. If he had, the act coming at such a time, would have appeared so ungracious to him that it could have afforded him no pleasure. If he had lived several quadrennials longer, he might have been gratified by witnessing the adoption of a resolution by the General conference of that body, removing a censure passed upon Orange Scott, by the General conference of 1836, for taking part in an anti-slavery meeting in the city of Cin- cinnati, during the session of that conference. Orange Scott had passed into the eternal world, however, long before this relief to his memory. It is hardly possible for the present generation, though little more than a quarter of a century has since passed by, to conceive of a state of society in this country such as has Rev. William Hoemer, in the "No*hern Independent," editorial. THE PICTURE NOT OVERDRAWN. 73 been illustrated in this chapter; but many there are who have outlived the generation in which these cruelties were perpe- trated, and who, vividly recalling those exciting times, will testify that the picture is in no wise overdrawn. CHAPTER XI. MR. RKDFIELD had now passed one winter in active serv- ice for God and humanity. Many had been converted, an efficient anti-slavery society had been organized, and nearly fifty fugitives from bondage had been assisted in their efforts to reach Canada. He now determined to return to Lock- port, N. Y., the scene of some of his severest conflicts, and where he consented to accept a license to preach the gospel. On his return, he was urged to take the place of a preacher who had made himself unacceptable by his anti-slavery views. He accepted the position, but soon was equally as unaccep- table as his predecessor, and for the same reason. He gave up the charge and returned to his bachelor's quarters. He now despaired of doing his duty acceptably to God, and satisfactorily to himself. The summer was spent in study- ing- into the works and ways of God as seen in nature. He gave up the idea of going into the work as a traveling preacher. He thought to content himself with preaching occasionally, but giving his time mainly to business. When he did preach he refused to receive pay for his services The hand of disease had fastened upon him, but still he endeavored to keep his conscience free from condemnation, by visiting and praying with the people, and exhorting sinners to seek Christ. In this he saw some success, but so little was he satisfied with his labors, that he was in great distress of mind. He was under conviction for and began to seek the ex- perience of entire sanctification. He says: "I thought that experience would empower me to do my duties with greater success and satisfaction. , In my ignorance of the true way, I wept and mourned before God, and wished to meet with some one who could instruct me. I finally became desperate, and resolved to make a busi- ness of seeking it. I began with a day of fasting and prayer. This was followed with a watch-night. I resolved never to (74) SEEKING ENTIRE SATISFACTION. 75 close my eyes or leave my knees until I could claim the bless- ing ; but nature sank under the burden, and I fell to the floor and went to sleep. When morning came, I awoke to find myself exhausted and on the floor. When I remembered the vows and resolutions I had made the night before, and how poorly I had kept my promise, I blamed myself for faithlessness, and in tears asked God if I must live another day in this condition. Can I be no more like thee than this? I could say from the depths of my heart: '"'Tis worse than death my God to love, And not my God alone.' " Again I fasted and kept watch-night. I resolved not to move until I either died or gained the great pearl; but being still more exhausted, I again sank to the floor and went to sleep, and awoke the next morning to upbraid myself for my broken vows. All these struggles only proved to me how useless were human plans and will-power to gain what I afterward learned must be obtained by faith alone. By the Holy Spirit I was led to make a thorough search of self and find to what extent my will was in harmony with God's will. Now my mind was brought to face the great ques- tion with me. I said to myself, how can I think of preach- ing after my troubles with that unfortunate being who has blasted every hope of my life! I cannot attempt to regulate public opinion by a narration of my sorrows! I shall be misunderstood, and my misfortune will be the foundation of a large amount of slander, which will hedge up my way. 'No, Lord,' I said, 'I cannot go. I might once have gone without impediment, but that day has passed forever. I will do the best I can in a private way, but to devote myself to the work of the ministry is impossible until I have an honor- able discharge from the woman who has embittered my life.' "I now resolved to spend my time in active service for the Lord, but in a private way. I commenced visiting the sick, praying with them, and pointing them to the Lamb of 76 LIFE OF JOHN W. REDFIELD. God. I went to see a young man who was very sick, and who had been given up by the counseling physicians, who had just left him. While at prayer for him an impression came upon me that the young man would not die, and I in- stantly gave utterance to it. I then arose, and taking him by the hand, said to him, 'You will not die. Now give your heart to God and live for him.' This he promised to do, and I left the house. Two or three brethren who were present and heard me make this declaration were distressed at it, for fear of the consequences in case it should not prove true. I felt the same, nor was I relieved until a short time after when I saw the young man walking the street in comparatively good health. "Soon after this I was asked to visit another man who had been given up to die by his physician, who said he could not live through the night. The man insisted that I should be called, and declared he would take no medicine from any hand but mine, or by my direction. He had heard of the case just narrated, and as soon as I approached his bed he said to me, * Don't pray for me to get well, I prefer to die.' But the impression came to me, and I said to him, 'I can pray in no other way, for you will certainly get well.' The sequel justified this prediction, for he did get well. " I was called upon by a class-leader to visit a member of his class, then apparently dying with the consumption. It was a cold night in March. We found the windows and doors open to give her air. The physician had just left, after declaring that she was dying. While I was praying with her, as in the other cases, the impression came that she would recover. It came this time in such power that it was with difficulty that I could repress the utterance of it. On leaving the house I said to the leader what I thought. To this he answered, * It is a good thing you did not say so, for she is certainly dying. If you had said what you felt, the cause of religion would have been greatly injured.' To the astonish- INSTANCES AND IMPRESSIONS. 77 ment of all she was able to walk the streets in a very few weeks, and lived for a long time after. "Another instance, but with a different result, occurred soon after. One of the class-leaders was taken sick, and to all appearance the sickness was unto death; but the sugges- tion came to me with great power that the prayer of faith would save the sick. The leader was a man of great value to the church, and I felt that he could not be spared. I shut myself up in my room, determined if possible to prevail with God to raise him up to health. I continued in prayer until the same impression came with a slight shade of difference, that the leader would live, and not die. But that slight dif- ference in the impression made me hesitate to declare that the sick man would recover. Soon after the man died." These instances made a profound impression upon Mr. Redfield, and led him to do some very careful thinking upon the general subject. He says, " I then saw that none of these cases were restored by faith. In the first three the result was intuitively perceived as a coming fact. In the last the im- pression was on the imagination, prompted by strong desire. This experience has been of great benefit to me since then, as a guage by which to test the strong impressions, and to distinguish between faith, fancy, and intuition." It is difficult to account for these peculiar manifestations and successes upon any other ground than that the Lord was preparing him for future usefulness by the study which these facts induced. He was still bent on compromising the mat- ter of his call if he could. He resolved to pay the preachers more; he denied himself all luxuries of the table, and lived for a season on roast potatoes cooked by his own hand that he might give more. In the midst of this two young men came to his apart- ments, and the three bound themselves together to pray for a revival of religion. One night when they were engaged in prayer the village band met in the adjoining room for 78 LIFE OF JOHN W. REDFIELD. practice. They each prayed that the music might be stopped, and held on until each felt that he had received an answer. Soon the music stopped, and they heard the members of the band pass down the stairs from the room. This encouraged them to ask for greater things. They held on until they each received an answer that God would revive his work in the place. The next day they learned that several members of the band were awakened the evening before and had been inquiring the way of salvation. Soon after the minister commenced a protracted meeting, and before it closed about two hundred professed conversion. Mr. Redfield now had his hands and heart full, in laboring in prayer meetings, and in personal effort with souls. He tried to think that he would not have to preach if he proved faithful in this manner. He became much concerned for the gentleman with whom he boarded before he went into bachelor's hall. He was an infidel Sabbath breaker. Mr. Redfield had often rec- ommended religion to him in a general way, but now he felt that he had not been sufficiently in earnest about it. He resolved to do his whole duty at all hazards. The man came into Mr. Redfield's room one day, and he took him by the hand and said, "I have tried to recommend religion to you by my life and gentleness, but I see and feel I have never done my duty to you as I ought, and now I will never let go of your hand, nor let you go, until you cither repulse me or give your heart to God." With deep emotion he said, "The last obstacle is now removed. I was a disbeliever in religion until I became acquainted with you. 1 have watched you, and could find but one fault in you, and that was, if you really felt friendly to me as you seemed to, I could not see how you could believe my soul in danger and not compel me to seek religion. But this removes that ob- stacle. Now," said he, with tears in his eyes, "take me to some of your prayer meetings." "There was another gentleman," says Mr. Redfield, "an PERSONAL WORK WITH FRIENDS. 79 acquaintance and friend, whom I had often tried to lead to Christ, but who, with his wife, still remained impenitent, and whom I now resolved to visit and talk and pray with. I sent word to them that I would come at a certain time, and that my object was to talk with them on the subject of their soul's salvation. When the time arrived I went to their home and found it closed against me. To all appearances they were not at home. Again I appointed a time, and and again I found the house shut against me. After this the gentleman came to my apartments one day, and I stepped to the door and locked it, and said, 'I will never let you leave this room until you promise to seek salvation, or utterly re- fuse me.' To this he answered, 'I appreciate your motives, but if it has come to this I must tell you distinctly, I shall not make you any. such promise.' 'Very well, Lyman, an impression comes to me that God will now visit you with judgments.' Shortly after this I was called to go to his house to see his dying wife. The violence of her disease ended in mortification while she was yet living, and had now reached its crisis. When I reached the house groups of neighbors were standing here and there talking in low tones, and whose manner indicated that the subject was more than ordinarily distressing. I passed them, approached the door, opened it, and in the first room sat others in melancholy mood. They were talking in the same manner as those out- side. Now and then a cry of agony came through the closed doors of the sufferer's room. The door opened, and the eyes of the dying woman met mine. Hers flashed with a gleam never to be forgotten. "She cried out, 'Oh! why did you not come before?' "I drew near -her and replied, 'I have tried, but you closed your door against me.' " ' Well, then pray for me now,' she said. " I knelt and tried to pray, but it was in vain ; I could not get hold. She called upon her attendants to remove her 8o LIFE OF JOHN W. REDFIELD. to another room. This was done by moving the cot on which she lay. When they set her down she raised her mortifying arms toward heaven and uttered the mournful cry, 'O God! for a few hours to get ready for this awful change.' Her arms fell and she ceased to breathe. I then approached her distracted husband, and asked, * Lyman, will you now yield to God?' "He answered, 'I cannot now as well as I could before.' "I replied, 'Then God will come again.' " In a very few days one of his children was called to pass away suddenly. I was called again to visit the house of mourning. The father was convulsed with grief. On be- ing approached and asked, 'Has God done enough? Will you now yield ? ' he answered as before. I then said, ' Well, God will come once more.' "In a few days I was called to visit Lyman himself. He appeared to be rapidly passing into eternity. He now seemed to have given up the controversy and professed to have yielded his heart to God. Still a doubt hung over the case that eternity alone can clear up." CHAPTER XII. MR. REDFIELD was now conscious that disease had fast- ened its grasp upon his own frame. To all appearances he was rapidly sinking under that fell disease, consumption. All remedies seemed to fail. He had but one hope left, and that was to escape the rigors of winter by going to one of the Southern states. A few remedies that he still thought of using were packed with his clothing and books, and with a limited purse, he started for New York city to take a steamer for the South. On arriving at the city, and while waiting for the day of the steamer's departure, he met an old friend, who insisted upon his stopping with him during the winter. It was urged that there would be sudden changes of weather in the South that would seriously affect him; that he might have a room at the home of this friend, where he could regulate the temperature as he pleased, and he need not go out until spring. He finally accepted the kind offer, and soon went into most favor- able winter quarters. Here he wasted fast with hectic and cough. He was soon so weak and emaciated, that he was obliged to lie upon the bed most of the time. His room was opposite a Methodist Episcopal church, with a public cemetery and vault in the rear. Every day, and sometimes twice and thrice a day, funeral processions would pass in and leave the bodies of de- parted ones. In his morbid state of feeling these scenes had a strange fascination for him, and he would gaze upon them and think, " Thus it will be soon with me." On bright and pleasant Sunday mornings he would wrap himself and cross over to the church and listen to the ser- mon. He did not give in his church letter, for that stated that he was a local preacher, and he might be called upon to preach. His disease gained rapidly and soon it was doubtful whether he would live to see the coming summer. His mar- 181) 82 LIFE OF JOHN W. REDFIELD. vclous imagination would picture to him scenes of decay, as he looked upon his colorless and emaciated hands and his conscience goaded and upbraided him because of neglected duty. lie often would ask himself, "What can I do to soften this terrible punishment, or to appease this God who has borne with me so long?" His room often resounded with his sobs and crying. He appeared to himself to be too far gone with disease to be ever able to perform the duty that lay so heavily upon him; yet to die, he felt he could not, he dare not. These struggles of mind would bring on prof use sweat- ing, and that would be followed with chills, and all seemed to aggravate and hasten the work of disease. Yet he was powerless to shake off these thoughts and feelings. One day his mind recurred to the fact that four times he had been raised from the borders of the grave, as he thought, that he might preach the gospel, and weak as he was, he im- mediately knelt and pleaded with God for his life. Days went by in which he spent much of his time in this manner, but all seemed in vain. At last, despairing of help in any other way, he vowed again to do the work God had called him to do. He spent the most of one night in prayer, weeping, promising and pleading. About three o'clock in the morning the answer came, clear and distinct, "You may live while you preach, but no longer." From that hour, as we shall see, that declaration was the inspiration of his life. Many times, when heart and hope had failed, that assurance nerved him to go forward in the conflict. He says, "This single sentence has kept me moving for more than twenty years at my own expense to toil in the face of all opposition, and hold my tongue and let God who sent me settle up all in the final day of reckoning." On the Friday evening after receiving this answer to his prayer, he was able, by carefully wrapping himself, to attend a love-feast in the church across the way. He went design- ing to present his letter. He had been seated but a short AGAIN FORCED TO PREACH. 83 time when the minister came and spoke to him ; and, though they were strangers, asked, "Have you a preacher's license?" Mr. Redfield answered, "I have." "Well, you must preach for me in this church next Sun- day morning," said the pastor. "But, sir, you must excuse me," rejoined Mr. Redfield. The minister would not excuse him, and Mr. Redfield found himself in trouble again. All his old questionings arose once more. Some of his wife's relatives lived in the city, and they might make him trouble. Still there was his promise made to God, and the answer, "You may live while you preach, but no longer." At last he answered, "I will try." Yet he secretly hoped that he might make so bad a failure of it that he would never be called upon again. If anything could happen to cause this, for which he would not be responsible, and the cause of God not be injured by it, he felt he would be thankful. He had yet to learn that the callings of God are without repentance. Saturday morning came, and with it the thought that he must try and preach on the morrow. He was in a tremor accompanied by alternate sweats and chills all day. He begged of God to be released. Thus the day was passed. The night came on, with no alleviation to his feelings. In speaking of it, he says, " I have often thought I could ap- preciate the feelings of a man about to be executed; how the very hours were given tongues to distress his spirit with their suggestions. I went to bed, but not to sleep. Occa- sionally I would begin to lose r myself, when it would seem to be screamed in my ear, 'Preach to-morrow,' and I would spring up in the bed, and the cold sweat would start all over me. Thus the long night passed by." Daylight brought him no relief. Sunrise succeeded the dawn, and in due time the church bells began to ring. He looked out upon the street and saw the people gathering in large numbers to the church. All seemed to conspire to 84 LIFE QF JOHN W. REDFIELD. make him as miserable as possible. The moment came for him to walk over to the church. He started, but with his heart crying out, " I cannot." Again the Voice said, "Live while you preach." He reached the pulpit, in great distrac- tion of mind, and made some mortifying blunders. He arose to give out a hymn, but was too weak to hold up the book. He clung to the desk to keep from falling, and had to sit while the congregation sang. The prayer over, the lesson read, and another hymn sung, he arose to announce his text. An unearthly power seemed to sustain him; he had volume of voice, readiness of thought, and freedom of utterance. He concluded, but was ashamed of himself and his effort, and thought, "This will put an end to invitations to preach." To his surprise, however, the preacher said to him, "You must preach again," naming the evening when his services would be expected. Mr. Redfield pleaded to be excused, but the minister was unyielding. Said he, "If you refuse, I must lay my commands upon you." Had it not been for falling into the hands of such a man, it is quite probable that the church would never have been stirred by the mighty eloquence of Dr. Redfield. On Friday evening, he was again at church. The minis- ter said to him, "You must preach Sunday night." Again his soul was on the rack. Saturday night was spent in pray- er. If he must preach, he must have a text and subject. About two o'clock Sunday morning the answer came; but with it, another of his strange impressions. The substance of it was this: "I will be with* you in awful power; but you must open the service with the declaration that this night there will be such a display of divine power as they have never witnessed; and further, that eternity will reveal the fact that the probation of one soul in the congregation ends this night, so that it is salvation for that person now or never." He well knew that no one who would be present could sym- pathize with him in making such a statement; that it would "THE CHEAT NIGHT." 85 probably shock the church, and if it proved a failure, be dis- astrous to the cause of Christ. He prayed to be relieved from such a duty; and was instantly thrown into great dark- ness and distress of mind. His text and subject seemed all confusion, as well as his own relation to Christ. This he could not endure. He now pleaded with God to show him what he would have him do, and promised to yield all his objections to the divine will. Then the answer came again as before. Again he shrank from taking a position that seemed so full of presumption ; but only to be instantly over- whelmed in darkness, and distress of soul. He finally prom- ised to obey. He went to the Sunday morning service. The noted Dr. Luckey preached. When the congregation rose to sing the first hymn, the thought came home to him with great power, the doom of one soul will be eternally fixed to-night. Such was the intensity of his feelings he had to sit down, and hold his hand over his mouth to keep from screaming aloud. The natural impropriety of making such a declaration as he felt he must make to please God, made his entire nature shrink from the purpose of doing it. Thus he alternated be- tween the resolve to do so, and drawing back from it through the entire day. In the afternoon Dr. P preached. The work of the evening was to fall upon him. These great preachers occupying the same pulpit, both the same day, did not make his cross lighter. At the appointed hour he walked over to the church. The house, a large one, was densely packed with people, gallery, standing-room, vestibule and all. At the last moment he made up his mind to venture all, and leave the results with God. At the proper time in a firm, clear voice, he said, "You may prepare for the greatest display of God's power that you have ever witnessed in this church; besides there is one soul here whose probation ends to-night, forever. With that soul it is salvation this night or never. I may not be able to prove 8 86 LIFE OF JOHN W. REDFIELD. this true, but that soul will tell me in the judgment that this Sunday night, in the year of our Lord 1841, was the last of its probation." As soon as he had uttered these words he was perfectly relieved. The members were shocked, and so great were their fears, as they afterwards confessed, that they prayed God to overrule his presumption. He then gave out his text and began to preach. An awful sense of the divine presence pervaded the congrega- tion. To use his own words, "An unearthly power so lifted me up that it seemed to me that my feet only touched the earth, while my whole head, heart and body were above the skies and in heaven. The thrills of heavenly power which I then felt I can never describe. It was a power given me for the occasion, and it seemed to me that it could move a nation, or shake a world." He had not finished his sermon when, without an invitation, the congregation arose and many flocked to the altar, screaming for mercy. When all the space around and within the altar was crowded with seekers, the preacher in charge asked all in the house who desired to become Chris- tians to arise, when it was thought that five hundred more arose for prayers. The number afterward converted justi- fied that estimate. For many years that night was commonly referred to as '''-the great night" About a month after this an old class-leader asked Mr. Redficld if he remembered making the statement on "the great night" that the probation of one soul would end that night. On being answered in the affirmative, he went on to say that a lady converted that night, and who afterwards joined his class, had told him that six weeks previous she dreamed three times during one night that in just six weeks her probation would end. That night the six weeks were ended and she was happily converted. Though this incident is given by Mr. Redfield himself in this connection, it is not designed to teach that probation PREACHING IN NEW YORK. 87 ends with conversion. He was the furtherest from teach- ing any such doctrine, as his experience herein would show. The account is related because of the remarkable coinci- dence in the events described. CHAPTER XIII. THE great awakening with which the last chapter con- cluded continued without interruption for fourteen months. Mr. Redfield was invited to preach in different churches in New York. His health rapidly improved, and he consci- entiously used it for God's glory. Many remarkable inci- dents occurred during these labors. Great manifestations of divine power often attended his ministry. Persons under conviction would sometimes fly from the house to avoid yielding to Christ, and afterwards be found lying upon the walks, helpless. At first, the policemen would take them to the station house, and lay them side and side upon the floor, and watch them until they "came to." The first night this occurred it created no little excitement. Quite a number had thus been gathered in, and a large crowd stood around the door wondering what it meant. While they were gazing and commenting, and endeavoring to account for the strange phenomena, the head of one of the prostrate ones raised, and a shout of "Glory to God!" came from his lips. Then, an- other, and another, and another, did likewise, until all of them were at it at once. The station was made to resound with unaccustomed noise the praises of God instead of curs- ing and blasphemy. When it was discovered that such per- sons were neither harmed nor harmful, the officers ceased to take them to the station, but watched them where they fell, until they "came to" and were able to care for themselves. Singularly, this timid, shrinking man, who dreaded the responsibilities of the Christian ministry so much, was provi- dentially thrown into the great metropolis of the nation to commence his work; where the people, gathered in such masses, made the responsibility so much the gi eater. In the midst of this great victory, Mr. Redfield was not without temptation. His clear perceptions of what was meet (88) GOADED BY TEMPTATION. 89 and right, sharpened by his struggles with unbelief, the rough handlings of providence, and the rougher handling of his fellow-men, made him feel intensely his weakness and his dependence upon God. Above all, the constant dread of his wife making an evil use of the facts of his family life, and of evil-disposed persons making a worse use of what they did not understand, kept him in the dust at the foot of the cross. Now and then he seems to have had a glimpse of the benefit God was making these things to him, but gener- ally this fact was hid from his mind. His greatest fear was concerning the harm they might work to the cause of Christ. He resolved to say nothing about his matters, except when asked, and then to be perfectly frank with all who sought for information. But he soon learned that a story once out was likely to grow into untruthful details. At last he came to the conclusion that this was to be his "thorn", and his best way was to bear it in silence and alone. He now instinctively turned toward the mercy-seat, and asked for greater grace to meet his great responsibilities. To fit himself especially for the work before him, he once more began to seek the experience of holiness. The next chap- ter relates this experience in his own words. CHAPTER XIV. MR. REDFIELD relates his experience in the matter of seeking holiness as follows: "I now began to see and feel my need of entire sanctifi- cation. I had perverted views of what constituted that state of grace, and of the way to seek it, but I resolved to set about seeking it as best I knew. I inquired of a number of per- sons who professed to know something of the experience, what I must do to obtain it. Their instructions did not help me in the least; and all I had done to this time furnished me with no evidence that I had made any appreciable advance toward it. My resolve now was to make a business of seek- ing it, and to be desperate in the effort. Long before this I had earnestly sought for it, by fasting and prayer, and watch- nights, until I was utterly exhausted by the effort. In all this I had failed to see the grand end to be secured, which is nothing more or less than perfect submission to, and harmony with, the will of God. I had yet to learn that the great prepara- tion to receive it was to get the consent and choice of my will that God's will should be done, and whatever else I might do a deficiency in this would defeat my effort. "I had now fairly entered the gospel field. My long neg- lected and much dreaded duty I had now made my life work. I began with singleness of purpose to seek this precious pearl. Yet, fearful that one so utterly unworthy might be denied so great a boon, I longed to lay my heart open to some one who could instruct me; not knowing that this state can no more be comprehended before its attainment, than justifi- cation can be by an infidel. At last I heard that a good old gentleman who had enjoyed this blessing for more than forty years was coming to make his annual visit to his children with whom I was then boarding. In due time he came, and I took him to my room one day, closed the door, and with a ENQUIRING ABOUT HOLINESS. 91 sense of my own unworthiness, I asked him if God was will- ing that such an unworthy person as myself should possess so great a blessing as perfect love. The enemy was all this time suggesting to me that he probably would say, No! You are too young and presumptuous to think of that great and exalted state yet. But no, with deep and tender emo- tions the good old father answered, * Why, bless your dear heart; why, yes, the Lord wants you to be holy.' And I felt such gratitude towards the old man, because he thought God was willing to indulge me with the gift of so great a grace, as I never can describe. From this I took fresh cour- age. I now asked him, ' Can you tell me how I can get pos- session of it?' To this he replied, 'By faith.' But he might as well have answered in Hebrew, for I understood not his meaning. I dreaded deception, and I could not sup- pose it possible that a state of grace that I had set so high an estimate upon could be secured short of a correspondingly valuable price or gift, instead of a single cheap and worth- less act of believing. [So faith appeared to him then. EDITOR.] If he had told me to do some great thing, or to be very faithful, and expect to grow up into it by a long and tedi- ous process, I could have thought his instruction more ra- tional. I remembered the soul-tearing process which I wit- nessed in a brother who was seeking the blessing at the camp meeting where I was converted, and I thought that must be the true way. I had serious doubts, however, about my constitution being able to endure the agony necessary to obtain the blessing. ''While conversing with a person upon the subject one day, an elderly brother standing near, asked, 'Why don't you go across the town to R street, where they have meetings every week at Dr. Palmer's? They can tell you how to find the blessing.' "Another elderly brother who stood by, and in whose piety I had great confidence, but who, though he believed in 93 LIFE OF JOHN W. REDFIELD. that state of grace and had been seeking it for about twenty- six years without success, now said to me aside, 'You must be very careful about having anything to do with Dr. Palmer's people, for they will tell you to believe that you already have the blessing, and besides many people do not think them so pious as they pretend to be, after all their sanctimonious airs, uniform dress and great pretensions.' " From that moment I so greatly feared them that I would have received instruction from them no sooner than from a Mahometan. Indeed, I think I would have avoided them at all hazard if about to meet them on the street. I now re- membered hearing Dr. Fisk answer the questions of my mother, as to what and how she should believe, 'Believe,' said he, 'that you have it, and you have it.' I did not then see the difference between 'believing that you are receiving it, and that will bring it,' and 'believe that you have received it, and that will make it a fact that you have received it!' Both, alike, were utterly opposed to my reason ; and I could have as easily endorsed Mahomet.-mism as holiness secured by these irrational means. I now began to think I could see through the vagaries of these people; that their holiness consisted in giving up all concern about the matter, and then by imagining that the end was gained, the cessation from the struggle would leave them quiet, and this quiet they called the witness of holiness. "Of course I had abandoned all hope of attaining the blessing in the way I had pursued so long and so unsuccessfully. And now I went to work with all determination, hoping if my body could endure the agony through which I expected to pass, I might by this desperation gain the land of Beulah. Hearing there was to be a camp meeting within the bounds of an adjoining conference, I determined to go, as a stranger, and thus avoid being seen by any of the brethren of the so- ciety where I belonged. I knew they had confidence in my piety, but I was afraid should they see me in great agony STILL SEEKING HOLINESS. 93 seeking the blessing of holiness, they might not know what to think of it; and possibly they might conclude that I had been committing some grevious sin; and not being able to explain all to their satisfaction, they would feel grieved, and I thereby would be the occasion of great injury to the cause qf Christ. "When I reached the campground I found there a num- ber of the brethren I desired to avoid. Well, thought I, it is my duty and privilege to be holy, to fit me for the great work I have to do; so I shall attend to that and leave God to take care of results. I was called upon to preach, but as I had come to seek the blessing of holiness, and to make that my business, I declined. When I began in earnest to rein myself up to the work, the devil became in earnest also, and induced me to begin to inspect the external evidences of other people's piety. It seemed to me that I never saw the corrupt state of the church as I saw it then. One person's mode of dress was trim, and that to me was evidence of pride ; another's was careless, and that indicated pride of his fancied humility. I felt grieved at these evidences of spiritual decline, and my tears flowed in abundance. "While walking in the grove alone, and grieving thus, I met the good old man who had given me such comfort in saying he thought God was willing that I should have the blessing of holiness; and I began telling him how I had come to the meeting to seek it, but that such evidences of decline in the church made me feel so badly that I could not attend to it with any hope of success. The old gentleman saw this to be a trick of the devil to divert my attention and efforts from the great work, and with a few words he set me right. "'I,' said he, 'was once troubled as you are now, arid I got out of it by resolving, if everybody else goes to hell, by the grace of God I am going to heaven.' "This broke the spell of what I then saw was one of the 94 LIFE OF JOHN W. REDFIELD. devil's pious frauds, to hinder me from gaining the precious prize I was after. "I now thought, if ever I gain the blessing, I must call my New York brethren into a tent to pray for me, and thus risk every evil coming through their possible misapprehen- sions of my moral state. This I did, and when I had stated my object and purpose, I asked them to pray for me. I had an idea that they would pray for me with all their might, and possibly create a wave, so to speak, on which my little bark could come to land. They began to pray at random, for everybody, and everything, without touching my case, just as people generally pray when they don't expect any- thing. I was now compelled to learn that no delegated power could reach my case, and I must go to God for my- self. I then, while still on my knees, concluded to do my own praying and struggling; and supposing that the success- ful mode of prayer must be that which is characterized by great vehemence and will power, I watched my opportunity to break out in vociferous tones, and then I tried it; but I could not have uttered a loud word if it would have saved me, for my lips seemed to be sealed. This taught me the meaning of the words, 'Not by might nor by power, but by my Spirit, saith the Lord.' "I then turned to look into my heart to see what progress I was making, and was overwhelmed to find nothing but what caused loathing and abhorrence. It seemed to me that I had lost all my religion in trying to get more. The enemy now suggested, 'You have lost all in trying to get holiness; you might better give up the struggle if such is to be the success of your effort,' and believing this to be a fact, I arose and left the tent to mourn over my last and greatest calamity. As I was passing along I met the good old man again, and while telling him what a disaster I had met with in trying to get holiness, I asked, 'Don't you think I have done wrong in aspiring after such an exalted state of grace? I know 1 ENDEAVORING TO ENTER BEULAH. 95 have lost all I had, for I certainly had the witness of the Spirit when I left New York, but now it is gone.' "'Why, bless your dear heart,' said this good man, 'don't you know the Lord is just emptying you?' Then, in a few words he set me right again. I had supposed holiness to be given in installments, and when a succession of blessings combined had filled my heart about so full, I might call it holiness; first, the pardon of sins, then the joys of salvation, and then a succession of indefinite blessings, which in the aggregate would make up the sum total of holiness. Now I learned that every blessing I ever had must be emptied out, for God would not fill a vessel with the wine of Canaan while it was half full of manna. I had now passed the days for relishing manna, and my Father had enough of the old corn and wine and this hereafter was to be my food. I had been seeking the last installment to complete the blessing. "I now asked him, 'What shall I do?' "Said he, 'You must believe for the blessing.' " I went out into the grove alone, and while waiting upon the Lord and trying to believe, I thought I saw Jesus with my inner eye, just as I saw him at the time of my conver- sion. It was the appearance of Jesus as crucified. A voice seemed to say to me, 'All you can do now is to believe in this crucified man, Jesus' (for the time his divinity was hidden from me). But the idea of trusting my soul's salva- tion on a dead man, aroused all my old infidel notions, and I dared not risk it. That image appeared as distinctly as that of a person to my outward eye. He seemed to be in the twilight, and but a few rods distant from me. The camp meeting came to a close, and I went away without the great blessing. "So away I went to another camp meeting which was to be held the next week. There again I stirred up myself to a desperate effort to seek for holiness, but with no apprecia- ble advance! One day some one told me that the Palmers 96 LIFE OF JOHN W. REDFIKLD. from New York were on the ground, and had a tent for the promotion of holiness. This family I feared more than the enemy of all righteousness; but as my success in seeking holiness was so poor, I finally thought I would find that tent, and take a seat in some corner where if I saw they were pressing error upon the people I could quietly leave them. Strange as it may seem, an impression beset me that they might, without, or against my reason, or consent, fasten error upon me; so I resolved to be on the alert, and if I saw it com- ing to avoij it by flight. I reached the tent and took my seat as I had determined. I saw here a large number of per- sons, and among them some Presbyterians, and some of other denominations. They were all sitting very composedly while one was reading from the Bible. I thought, Can this be the way to seek holiness? I wonder that they don't get down and pray with all their might!' Still I could not complain of their reading the Bible, for that must be right. After the reading a lady arose whom I guessed to be the one from New York, whom I most feared, and I thought, I must now be on my guard; but the first words she uttered were, 'I be- seech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy and acceptable, unto God, which is your reasonable service.' 'A living sacri- fice,' she said, 'is a perpetual sacrifice.' Well, thought I, that is Bible, and all right, so far. She then went on to state the preliminary steps to be taken: * First, a thorough consecration of ourselves to God.' 'Very well,' said I to my- self, 'all this I have done, over and over again.' She then made this entire consecration to appear as a reasonable de- mand. She also showed the reasonableness of believing that God meant what he said, and that he would do what he said he would do, and that our faith must rest v mainly on his promise. 'He has said if I will do thus and so, he will meet me there and then, and faith consists in taking him at his word,' THE WAY OF FAITH. 97 "I then saw the way of faith as never before, and I said to myself, 'I have tried everything else but faith; I will now go out and make an experiment.' So I went out back of the encampment and stood reviewing my consecration to be cer- tain that all was thoroughly devoted to God in an everlasting covenant. In a moment there appeared to me that image of Christ crucified ; but I saw only his humanity. I seemed to be standing upon the edge of a fathomless gulf, and Christ stood upon the opposite side. The distance seemed too far for me to leap it, yet it was the thing for me to do. I must trust that crucified Christ to save me from ruin. It seemed to me that if I should make the effort and it prove a failure, I must from that moment bid adieu to all hopes of the world of blessedness, and abandon the profession of religion forever. I saw that everything I hoped, feared and desired was now, with all that I expected in the world to come, all, all to be staked on a single act, to be lost or won forever. I was in- tensely aroused by the thought of hazarding every hope of heaven like that, and I offered this prayer, 'O Lord, thou knowest all hearts, and that I want to do thy will. I have tried honestly to know all, and to do all I could to get right, and thou knowest that I stand ready to do or to suffer any- thing imposed upon me by which to secure the great blessing of perfect love. I have tried everything but this single and apparently inefficient and hopeless act of faith, which looks to my reason more like presumption than like an act that can do me good; and now, O God, seeing no other untried way, I will make the venture, and if it fails, on thee must rest the responsibility. If I am lost for believing in Christ, I can- not help it.' "I seemed now to open converse with the Holy Ghost, and asked, 'How shall I believe? with my head or with my heart ?' "The answer came, 'With the heart man believeth unto 98 LIFK OF JOHN VV. RKDKIBLD righteousness, and with the mouth confession is made unto salvation.' "I now made the leap, as distinctly as if it had been in body, and in the same moment found myself in the arms of Jesus, who held me safely. I felt that I could risk a world in his hands; for I saw that 'in him dwelleth all the fullness of the Godhead bodily.' "Oh, how changed did all things seem in that glorious moment! 'Surely,' said I, 'this must be heaven, or like it, for it comes up to my highest ideal of that place.' "The next moment the enemy suggested, ' This is not the blessing of holiness, for you did not lose your strength, nor have you shouted, or made any great ado about it; but on the other hand you do not want to speak aloud.' And it did seem as though a single loud word would mar the rich spell which held me captive. "I then took my eye of faith off from the Saviour, to ex- amine this temptation, and in a moment I was back on the other side of the gulf again, and was as empty as ever. 'Well,' said I, to myself, 'I felt all right while believing.' That emboldened me to try again, and with greater daring than before, and with the same happy result. "Now the temptation, 'You cannot keep it,' took my eye off again, and again I was back on the other side of the gulf. I then sprang off again, when the tempter said, 'No one will believe you,' and again succeeded in robbing me of my wit- ness. "And so did I alternate between faith and doubt, joy and sorrow, until I learned this fact, that it is not for believing, but while believing that the work is done. I hang upon the atonement, and realize the response of the Holy Spirit assuring me that the work is done. So I now determined to make the leap again, and to keep my eye on Christ. This I did; but the enemy asked, 'How will it be to-morrow?' WITNESSES TO SANCTIFICATION. 99 "I answered, 'I don't know, for to-morrow has not yet come.' '"Well, how will it be in five minutes?' "I answered, 'I don't know nor will I concern myself about it; I believe I am saved now/ I now saw the philos- ophy of faith. I breathe but one breath of air at a time; that is all I need; when I want another, it will be allowed. So I do not need a stock of the joys of salvation for future use, but take it, breathe it, by acts of faith just as I have need. Continuously acting faith brings a continuous supply. Faith to the soul is what breathing is to the body. " 'Now, too, I learned the philosophy of consecration. It is to make room by emptying out the heart. " Now,' said the Holy Spirit, 'go and tell brother M what the Lord has done for you.' "I went onto the campground and when I found him, I began: 'Brother M , I believe' "'If you tell him,' said the tempter, 'he'll tell you to be very careful about making great professions, for sanctifica- tion is a very great blessing.' "Brother M stood gazing at me without saying a word. "Then I began again, ' Brother M , I believe,' but fearing he would think I was boasting, I began to qualify my statement, but did not speak, and finally broke out, <-lf I don't keep it Jive minutes, I believe that Jesus has sanc- tified my unworthy heart. Glory to GodT "Said Brother M , ' Go and tell my wife.' "I had now gathered strength by the testimony I had given, and the confidence Brother M seemed to express; and away I went to his wife, and said to her, ' Sister M , Jesus has given me the great blessing.' "She rejoiced, and said, 'Now go up on the stand and profess it to all the people.' "I did so, and it seemed to settle and establish me. 100 LIFE OK JOHN W. RKDFIELD. "From this I learned to confess the exact thing done for me, and to guard against even hesitation in professing the thing as it is. "Dr. Palmer found me, and said, 'Mr. Wesley says that one sanctification is equal to ten conversions, as it will result in that.* "I took a cue for my future labors from this, and resolved to make a test of it now. I went into a tent and began at once to invite, my brethren to come now to the cleans- ing blood. We started a meeting, and God began at once to work in awful power. I have always found that making the experience of holiness the principal feature in revival meetings does not hinder the work of conversions. Here one or two penitents came in unasked, and one said, 'I was im- pressed to come to this very tent.' In a few minutes they were converted. The work in this manner increased until the end of the camp meeting. "Now I began to learn a distinction between the joys of sanctification and those of justification. Formerly, if a camp meeting had been a good one, I would feel sad to leave the hallowed spot. The striking of the tents was to me like a funeral. Now I found it a matter of joy, for I carried a carrfp meeting with me. In holiness I found all the elements of a good meeting. When I reached my room in the city, the thought came, * You will sleep off all this as you have other blessings.' I retired to rest, and the last words from my lips were, 'Glory to God!' When I awoke in the morn- ing, it was ' Glory to God !' still. Thus I found the old corn and wine of the Canaan of perfect love was unlike the manna of justification, it was hearty, solid and abiding. Sabbath came, and I found no more shrinking from doing duty. I went over to the church, and in offering the closing prayer I had special liberty, and was sweetly blessed. "On passing down the aisle a good brother met me and said, 'Do you know how you prayed? Why you prayed A PERFECTED FAITH. 101 directly to Christ, and you did not even mention the name of God, but seemed to pray as if you could get anything you asked of Jesus.' " 'Well, brother, it did seem to me that "in him dwelt all the fullness of the Godhead bodily." And don't you know that Jesus said once, "Hitherto ye have asked nothing in my name. Ask and receive that your joy may be full." : "I now felt the power of the words, 'No man can call Jesus Lord, but by the Holy Ghost,' as never before. It seemed no risk to hang a world's salvation on the merits of Christ. In this light I saw the sin of unbelief to be the great soul-destroying sin of the world, and in comparison with it murder, robbery, and other sins were of small account." CHAPTER XV. Mu. REDFIELD'S pastor was a good man, but he did not enjoy the experience of entire sanctification. Like a true man, he stood by this doctrine of the church. He said, that some years before, while he was earnestly seeking it, the blessing began to come upon him in great power, and he was tempted to believe that it would take his life, and he re- fused it. From that time he had thought that he must pass through life without it as a punishment. Strange as it may seem, many intelligent and sound theologians are troubled with just such difficulties. While this man could not enter into the work with the zest which otherwise might have characterized him, he encouraged others in the work. With a full heart and strong purpose Mr. Redfield set about inviting his brethren and sisters to claim their privilege of enjoying this great blessing. He was a class-leader, and besides attending his own, he visited other classes; attended all the prayer meetings, and preached often. He appointed one meeting each week for the promotion of holiness and in it God wrought in great power. Holiness became the theme all through the society, and in the neighborhood ; and in a very short time there were more than one hundred who could testify in love-feast that they were fully saved. These all became workers for God, in season and out of season, for the conversion of sinners. The latter now began to fill the meet- ings, and soon to seek the Lord, and sanctifications rapidly followed justifications, and the laborers increased in the same proportion, and so the work went on. One sister who kept a school did her own housework, took care of her children, and prepared all the meals for her husband, yet found time to bring from six to twelve sinners to Jesus every week. The work of conversions at last broke out with great (102) OPPOSITION TO SANCTIFICATION. 103 power, and extended rapidly, until the membership ran up from five hundred to nine hundred, and the society had to be divided, and then again the second time, and furnished a large number for a third church. A heavy church debt was also rapidly decreasing by the free-will offerings of the people. Visitors from other churches, and from the country, some from sixty miles away, came to gain a knowledge of full sal- vation, and then returned to spread the holy fire. Speaking of these times, Mr. Redfield says: "I wish the truth did not require the statement of some facts that show that the work at that date met with hinderances. Justice to the cause of holiness requires me to do it, that the honest hearted may know that the slow progress, and almost final extinction of this blessed doctrine, was by no means due to any inherent weakness in itself.' It began to wane under the combined hostility of a few who would not pay the price of getting right with God. Some of them had dances in their houses; some said, 'We want no more revivals in our church, for it dirties up the house, and if sinners desire to get religion let them go somewhere else, we have enough mem- bers now for one church.' Others cried out for order, and neatness, and taste, lest their children go off to other and more fashionable churches. So they had the church newly and fancifully painted on the inside, introduced instrumental music for the choir; then sold the seats. Then God quit them, the congregations ran down, church debts ran up, and the last end was worse than the first. And then the com- plaint was heard, that 'Redfield had done more hurt than good.' Some who had professed to believe in holiness began a determined warfare against it. They would go to some who professed to have experienced the blessing, and begin thus: 'You say you are sanctified, do you?' "In great modesty they would reply, ' I do believe Jesus has wrought that great work in my heart.' "Then these opposers would say, 'You must be very care- 104 LII-K OK JOHN \V. RI:I>I IKLD. fill how you profess anything like that, for some people sim- ply get excited and cflll that saiictification. I have been pray- ing for it a good many years, and I have not got it yet ; nor do I know how long before I shall get it. Besides, we think you who have been converted only a short time, do not treat us old people with due consideration, even if you do enjoy the experience when you step in before us and profess it.' "I asked one who made this complaint tome, 'How long have you been seeking the experience?' " 'Twenty -six years,' he answered. '"How much nearer are you to it now than twenty-six years ago?' "He hesitated, and finally answered, ' I cannot say that I am any nearer to it.' " 'Well, at this rate, how much longer will it take you to get it ?' "This stopped his caviling with me, but not his hostility to the work. "Such arguments against the possibility of young con- verts entering into the experience so early, caused many of them to give up the doctrine and the testimony, and then they lost the witness of it. Then these opposers would ap- proach them, and ask, 'Do you think you have sanctification now?' The answer would be honestly given, 'I am not clear, I may be mistaken.' Then the opposer, in triumph would say, 'If you had really received it you would not have lost it so easily.' "I was, of course, deeply grieved and hardly knew what to do. I had felt so sure that I had found the secret of how to convert the world, and believed that Methodists and Meth- odist preachers needed only to see the practical workings of their own doctrine, and they would at once return to it in preaching and practice, and their methods and polity would enable them to take the world. I believed, though, that this manifestation of opposition was exceptional and that SANCTIFICATION AND SUCCESS. 105 this doctrine of the Wesleys, Fletcher, Bramwell, Abbott, and Fisk would yet succeed. I determined not to abate one jot, but to keep on preaching and pressing the doctrine which I knew from the experiment so far, would woik wonders in saving sinners. I felt to say, ' I know this to be right, and if everybody fights it, it is of God, and I'll stand by it, if I stand alone.' "I now felt my commission to the world was renewed and extended, and I determined that, regardless of difficulties, 'I will go as far as I can and stop only when I must; if I never get through I will try, and if I die, I will die trying, and at my post; and like the old Syracusan, when he had discovered the power of the lever, I'll cry, "Eureka! Eureka!" I have found it, I have found it. For if some oppose, some will embrace the blessed doctrine, and the results will give them confidence, and Methodism will fulfill its mission in the world. Whether I am countenanced by men or not, I do know, bless the Lord, that Jesus approves of me, in my pur- poses and course; and whatever becomes of me, the world shall have it to say, that there is one man who will either prove true to God or die trying. If some will pull down the work of God, I must work the harder and faster to build it up.' "I was soon to be put to the test. Not long after this a brother came to me one day and said, 'You must not go to your class to-night, you must attend the official meeting, for there is trouble about to come on you. You must not be surprised if your class-book is taken from you, and if your meetings for holiness are stopped.' " 'What is the matter?' I asked. " 'Some of the official board dislike your talking about ho- liness very much, and they say you have already done more harm than you can do good.' "But, with this wonderful work of God before me, I failed to see the evil they claimed I was doing, and believing io6 LIFE OF JOHN W. REDFIKLD. that God bade me go on, I said to him, *I can't go to the official meeting, for God wants me to go to the class meeting.' "Another and another came to me with the same mes- sage, and one of them said, 'If you don't go, I shall.' I told them all, 'God calls me to my class, and he will defend his own cause. If not, I don't want to contend for anything he will not stand by.' "The preacher then came and advised me to go, but I answered, 'With all deference to you as my pastor, I must decline, for I feel I must go to my class and leave conse- quences with God.' "When I went into the class-room I found it filled as full as it could be, while the passage way was full out to the street. In opening the meeting by prayer, I said, 4 O Lord, if we are engaged in a work that pleases thee; if this is thy cause, give us a token in such a blessing as we have not known.' Instantly fifteen or twenty were struck down by the power of God, myself among the number. "The commotion was as great outside the class-room as inside. As soon as I could speak, -I said, 'Go on! for you have a greater leader than man to-night.' Immediately one sister who had recovered her strength arose and said, 'I have been powerfully tempted this day, from hearing that there was going to be an attempt made to stop these meetings, and to take Brother Rcdfielcl's class-book from him, and I have been praying about it all day, and just before night I got the witness that God would not allow it to be done.' "Then arose another, and another, and still another, until some twelve or fourteen had testified in like manner as to their temptations, their prayers and the answer to their pray- ers, in regard to the matter. Of course they could not know beforehand what the action of the official board would be. The meeting closed and the next day I heard from the board as follows: 'A motion was made to arrest the holiness work THE THEORY DEMONSTRATED. 107 and put a stop to the meetings; but the preacher in charge interposed hy saying, " While I am in the chair, I shall ex- ercise my prerogatives, by not putting any such motion to vote. If you pass them -without me, I shall act upon my au- thority, and tell you that you, cannot interfere 'with those meetings, or abridge Brother Redjield*s liberties" ' "All at once one or two of the strongest opposers to the work arose and confessed that they felt their opposition to be wrong, and that they were contending against God. For awhile the opposition ceased and the glorious work went on. "One evening I shall never forget. We were in the main audience-room. I had been urging the membership to seek holiness, as the best means of promoting a revival, and that sinners would be convicted while the church was seek- ing holiness. They came around the altar, filled it, and then the large aisles nearly to the doors. I saw a door open and in came a man, who pushed his way through the mass kneel- ing in the passage, until he reached the altar, and then ex- tending his hand to mine, said, 'As I was passing the church a moment ago, and knew not what was going on here, I was suddenly impressed to come in; for what I could not tell; but now I know; and I ask, "Is there salvation for me?" : He then knelt among the seekers." Soon after a delegation from another church waited upon Mr. Redfield and invited him to come and labor with them, saying, "We believe if you will come we will have a revival." Said he, "Brethren, if you desire a revival, let your church seek holiness, and God will work among sinners at the same time." He finally went and preached as well as he could to the church and to sinners, but without any results. He then, one evening, appealed to the church again, and urged them to seek holiness; and after stating the cost and conditions connected with it, invited the membership to the altar; at the same time barely saying to the unconverted, "If you desire io8 LIFE OF JOHN W. REDFIELD. religion you may come too;" when eleven immediately came. He went home and in a week or ten days he was sent for again. The committee said, "You must come again, for the revival has come to a stop." He asked, "But were not the eleven converted ?" "Oh, yes," they answered "and then it all went down.*' "But, have any of the church members experienced holi- ness?" he asked. "Oh, no, we were so rejoiced to see sinners get religion, that we forgot all about that." "I thought so," was his reply. He was persuaded to go again, but he had no success. At last he said to the church, "You know, brethren, what God did when I was here before. Now try it over ag;iin, and hold on until God saves you." They came forward again, and nine sinners followed them to the altar; and the meeting went on for some time with great success. CHAPTER XVI. THE annual conference came on, and there was a change of pastors. The new pastor was a younger man than his predecessor. He was evidently ambitious, and tried hard to please the party opposed to holiness, as that was the predom- inant party in the church. When his first year was drawing to a close, and the time for the last quarterly conference was at hand, Mr. Redfield was laboring some eight miles up the river above the city. A revival of glorious power was in progress, and it seemed to be his duty to stay with it. He called on his pastor one day and asked him to look after the passing of his character, and the renewing of his license. His pastor assured him that this would be done. He went back to his work, and soon after learned that his pastor took advantage of his absence, to bring in a complaint of heresy against him, and the question of the renewal of his license was laid over. But the presiding elder sent word to him to go on, and he would sustain him. He labored on until the next quarterly conference, and when the time came was greatly tempted to let this obstruction settle the question as to his continuing in the work; and let those who opposed bear the responsibility. Then came again the message, "Live while you preach, but no longer." Both sides of the case were vividly presented to his mind, the fearful consequences of not going forward, and the blessedness of heaven's ap- proval should he diligently pursue the path of duty. Yet he suffered much over the thought that those who should have made the way smooth for him, were hedging it up. -He could but say, "If they knew how much of suffering it costs me to follow this path, and would ask themselves what mo- tive must it be that governs him, they would not do so." With great reluctance he attended the quarterly confer- ence. There was a full attendance of its membership, num- bering forty-five or fifty. At the appropriate time he was (109) no LIFE OF JOHN W. REDFIELD. called upon to answer to the charge of heresy. It consisted of two points; first, his views of the nature of the millenium ; and second, his views of the doctrine of Christian perfection. He arose, and invited all to correct him, if he did not tell the truth, and to prompt him, if he did not tell all the truth. When he had finished his statement of his views, respecting the first, the presiding elder said, "Brethren, we must ac- cept of his views, for he is with Dr. Clarke. He now asked for the same thoroughness on the second complaint. He told them his experience, as much of it as had a bearing on the doctrine of specific holiness, of his teaching, preaching and belief. When he had finished, the elder again interposed, and said, "Brethren, we must accept of that, for he is exactly with Mr. Wesley." The call was then made for a vote on the renewal of his license, which was granted by a vote of forty to five. He then told the conference he had a little business for them to do. He said, "During the past three months, the report has been kept in circulation that my own church would not renew my license, and the public know not the cause; and even some preachers to whose charges I have been invited, have had to search for these facts to satisfy their official boards, before they would consent to allow me to labor among them. I now desire you to give me a cer- tificate stating that I have been examined on the points of doctrine for which my license was suspended, and that I have been exonerated from the charge of heresy, and found to be a sound Methodist." At this his pastor arose and said, he could not vote Mr. Redfield a sound Methodist, because, said he, "We as a church do not believe with either Clarke or Wesley on these points, but with Benson." One of the official board who was grieved that Mr. Red- field was let off so easily, arose and said, "If any man says UNSOUND PREACHERS. in there is anything in the doctrine of sanctification, he's a liar." The presiding elder exclaimed, "Stop! stop! Brother Redfield is a Methodist and you are not. I did not know that this church would tolerate such anti-Methodistic doctrines as this." The motion was finally modified to suit the preacher in charge, and read, "That the quarterly conference having examined Brother Redfield, found nothing against him." Of these proceedings Mr. Redfield says, "Oh, how my heart was pained, not only to see this unsoundness as to the truth, but such quibbling and dodging when it came to the issue. I also saw that among the preachers there was an ele- ment that was not Methodistic. Still, my confidence in the ultimate success of the doctrine of holiness was unshaken." ff He soon learned that this hostility was not against him- self, but against the cause which he represented. He also learned, as many have since, that he who declares himself on the side of God, has virtually declared war against earth, hell, dead formality, and ambitious ministers of the gospel. ^ Mr. Redfield says: "A friend of mine, an uncompromis- ing champion for God and the truth, was so much feared, that the preachers in his conference sought his ruin. Like the accusers of Daniel, they were compelled to find the occa- sion in his religion. They appointed a preacher's meeting where each was expected to give a specimen of his abilities by reading a sermon or essay, which should then be criticised by the rest. They assigned to this brother a sermon on holi- ness. Waiving his scruples against written sermons, he did as he was bidden. When the time came the sermon was read, and then the criticisms commenced. Said one of the preachers, 4 I have often heard that this brother was anti- Wesleyan on the doctrine of holiness, and now we have heard it from his own lips.' He then followed this with a criticism so severe that some began to sympathize with the author of H2 LIFE OF JOHN W. REDFIDLD. the sermon. And they said to him when the first critic was through, 'You have a right to defend, yourself.' * Never mind,' said the brother, 'go on and say all you wish to.' Then another took the sermon to pieces and showed its heret- ical character. Then another, and still another. Finally the presiding elder was called upon to make some remarks, hut he only said, 'The anti-Wcslcyan character of the sermon is such that I shall have to reprove the brother first, privately, according to the Discipline;' intimating by this that he would bring charges against him at the conference. "'Well, are you all through?' inquired the brother; and on being answered in the affirmative, he said, ' Now, all I have to say is, I have copied every word of that sermon from John Wesley's, and in my manuscript you will find I have given the volume and the page from which it is taken. And I ask, Who is Wesleyan, you or I?' This was an unexpected turn, and some began to excuse themselves by saying they had not refreshed their memories of late by reading Mr. Wesley's writings on the subject. Another attempted to parry the stroke by complaining of un- fairness in the preacher's taking out isolated portions of Mr. Wesley's writings and reading them as if they were his own productions. This circumstance, when it came to Mr. Redfield's knowl- edge, convinced him more strongly that the opposition was not personal, but against the cause of holiness itself. At the same time he was impressed that he would be made to feel this hostility more keenly still, and perhaps would be forced to quit the field. But he resolved to go to the last link of the chain, for God and purity, and stop only when he could go no farther. With a clearer understanding of what it meant, he now more fully than ever committed himself to the work of spreading scriptural holiness over the land. While aware of the deep-seated opposition to holiness now beginning to be ENCOURAGEMENTS. 113 manifest, he had the hope that great success, in the conver-- sion of sinners, would demonstrate to the preachers that God endorsed the doctrine, and at last their opposition would give way. He saw, too, that the literature of Methodism and the Discipline were in its favor, and he looked to see those who stood out against the doctrine brought to account for their criticisms and opposition. About this time, also, Rev. L. L. Hamline was elevated to the episcopacy in the church, a man whose experience and preaching, and holy life, made him one of the brightest ex- amples and witnesses of the doctrine in the annals of the church. For many years after this he was the confidential adviser of, Mr. Redfield, and, to a great extent, guided his labors, as to place and time. CHAPTER XVII. MR. REDFIKLD was now invited to join the traveling connection of the Methodist Episcopal Church. For a season he looked upon this with favor. While considering this matter he became convinced that from some cause many ot the conference preachers had lost their experiences, and most of them their freedom. He searched for the causes of this. He found that most of these desired to be and to do right, but that they were timid. Some of them acknowledged that they were afraid of proscription in case they should make a specialty of the doctrine and ex- perience of holiness. In view of this, and of the fact that he felt more especially called to the work of an evangelist, he concluded that his place was in the local ranks. Here he would be more free to go where the way opened before him. At this time there were but few evangelists in the field. It was the beginning of a new era of evangelistic effort. James Caughey had just commenced his great work, and was going like a flame of fire over England and Ireland. John Newland Maffit, one of the most eloquent preachers of this century, had been laboring as an evangelist throughout the country with marked success; but the eclipse of his brilliant career,which by many was believed to be the result of his own indiscretion, now produced a public sentiment in regard to evangelistic work which was embarrassing and unfavorable to others who would enter upon it. Finney and Burchard of the Presbyterian Church, and Knapp among the Baptists, were the leading men, if not the only ones in this particular department of church work, except Mr. Reclfield, who rep- resented the Methodist Episcopal Church. We have seen the terrific struggles through which he passed before he would consent to enter the sacred office. Now we see him about to enter its most untried and difficult (114) FINDS His CALLING. 115 phase of work. His first thought was to go where there were no organized churches, and so become a pioneer to other local preachers in such fields. But the truism, "Man pro- poses, but God disposes," has been made a truism by such ex- periences as we are now contemplating. At this very time he had been invited to. go up the river about twenty miles above New York city, and add his efforts to the labors of other local preachers who had broken the ground and, as he says, "begun to see some hopes of good." He found that formerly the people here had heard but two sermons a year, and those on week-day afternoons, and by a rank Predestinarian. Mr. Redfield's first visit was on a beautiful Sunday ; and the first service was in a grove. The people came from miles away. The evening meetings were held in private houses, and God was present to save. He says the people were simple-hearted and natural. They used no fine phrases nor religious cant, for they were utterly unused to listening to the relation of Christian experience. "At a meeting one day in a private house, a woman with a child in her arms sat swaying to and fro with suppressed emotion, when her face suddenly whitened out. Another woman seeing the state of things, took her child from her, when she arose and said, 'I don't know as I have got this good religion what I hear you talk about, but I do feel so good and warm all along up here,' at the same time putting both hands on her breast. It required no doctor of divinity to tell that she was happily converted to God. Soon forty or fifty were converted and formed into a class, and then the people set to work to build a church. In eleven months from the time of the first conversion, the house was finished, paid for, and I was invited to come and preach the dedicatory sermon. It was in the evening. Just before preaching I said to the first convert, 'Jacob, when I am done preaching, I want you to give an exhortation from the altar, and invite the people to come forward to seek religion.' When I was n6 LIKE OF JOHN W. REDFIELD. through he did as I told him, and such another exhortation I never heard. Its effects convinced me that God's tools are adapted to their work, and far more efficient when selected from among the people who are saved, than all the labored and scientific productions of those unexperienced in the things of God can be. "The exhortation ran something like this: * Now, sinners, I tell you, look a' here; I tell you, you don't know how good this good 'eligion is. Oh, I wish you would come up here and kneel down and get it! You know I used to drink rum like anything, and swear, and play cards. But, oh! how good this good 'eligion hi Oh, do come, and kneel down and get it.' "To my astonishment stout-hearted men as well as others flocked to the altar of prayer. When the meeting closed, I said to Jacob, 'You and I must go all over this place and ex- hort the people to get religion ; and we will begin to-morrow morning.' "In the morning we started on our mission. In the first house we visited were two families. In the first room sat an elderly woman weeping, who was at the meeting the night before. Jacob left me to talk with her, and he went into the other part of the house to talk with those there. As soon as he was gone the old woman said to me with deep emotion, * Oh, that sarment Jacob preached last night made me detar- ment to get this good 'eligion.' " CHAPTER XVIII. MR. REDFIELD was now invited to a church in one of the suburbs of New York city. This church was sustained mostly by the Home Missionary Society. He found a small class of humble people, who had been kept down by the proselyting efforts of a worldly church in the same commun- ity. One of the difficulties had been that the revivals, in the Methodist Episcopal Church had been of such a super- ficial character, that this pi'oselyting was possible. Deep and thorough religious experiences would not be so easily over- come. As this church was fashionable and worldly, he was satisfied that it was from no abundance of piety that it so strongly persisted in its attempts to draw away the Method- ist converts. He clearly saw that the only protection to those who would be converted in his meetings, as well as the prosperity of the church for which he labored, was to lay the foundations of the revival in holiness. This would be so out of harmony with the efforts of the other church, as to make it difficult for it to sustain a claim to being Christian. At the same time the revival would be seen to be so in har- mony with the Bible and the will of God, and that would make young converts strong to resist proselyting influences. Again, it would require such a deepening of the experiences of those who were already members of the church that they would be prepared to lead young converts wisely and safely. This church struggle had been of practical benefit to the Methodist class, in that it had kept the eyes of the member- ship open to the evils of worldliness in the church, and also the evil of mere church zeal. It also made them the more ready to receive and stand by the strong truths of the Bible. Here he had an opportunity to labor freely, without opposi- tion from within the fold, although there was plenty of oppo- 10 < 117 > n8 LIFE OF JOHN W. REDFIELD. sition without. He scarcely had commenced operations, before two clergymen of the other church commenced to war against him. At first they advised the people to stay away, because the Methodists were simply going to have one of their usual times of excitement. When the meetings began to get hold of the people, and particularly of some of the more choice in the community, one of these preachers began to visit them and to coax them to join his church. It soon became neces- sary for Mr. Redfield to defeat these efforts, if possible, the immediate occasion of which, Mr. Redfield says, was as fol- lows: "A man who had been converted and whose wife was a seeker, had been strongly urged, and finally had consented, to join this minister's church. One evening the man came inside the altar to labor with some of the seekers, and I said to him, 'I am told that you and your wife design to join the other church as soon as she is converted.' * Yes,' said he, that is our design.' "I said to him, 'Don't you do it; for they will press your religion out of you, and press final perseverence into you, and you will lose your soul.by it. You won't join them, will you?' " 'No,' said he, 'I will not.' " I went to his wife, who was kneeling at the altar, and asked her, 'Why is it you do not find what you are after? Do you give up your whole will to God?' " 'Oh, yes; I think it is given up.' " 'Well, if God wants you to join the Methodist Church, will you do it?' "She was startled with the question, and I saw her will was against it; and fully believing that for her to join that church would be to surround her with influences that would make it almost an impossibility for her to be saved, I said to her, 'You may rest assured, God will never touch your case until you are willing to join the Methodist Church.' "'Do you think so?' she asked. METHOD WITH PKOSEI,YTJNG. 119 " 'Yes, I know it,' 1 replied. " 'Then, I'll be willing,' she said. "'But, will you join the Methodists?' I asked. "Again she seemed to draw back, and I saw that here the difficulty lay ; and I said, 'I am satisfied you will never find the Lord until you make up your mind to join the Meth- odists.' '"Well, I will,' said she; and instantly shouted, 'Glory to God! I have got it.' " Various other plans were adopted to draw our people away from us, but without success. All the converts, with- out an exception, united with us, which so strengthened the society that it ceased to need missionary help, and began to help others. "After the failure of .the two preachers either to stop the revival or proselyte from us, their own people dismissed them. One of them was so displeased at this that he exposed the fact that there was but one communicant in the society, the remainder simply sustaining the minister as an item of upper-tendom luxury. The other, for drunkenness, stealing church funds, horse-racing and night-reveling, was soon after silenced." * * * * * * * "I have also learned that the great opposition to the thor- ough work of God, is from nominal professors of religion, who have never been converted, or who have backslidden from a good experience; but the severest of all is from pro- fessed ministers of the gospel. I also came to know that whatever others might say or do, I must maintain God's rights, and will, at all risk and expense. In doing this I found I must contend against any and everything that did not bear the mark of God's approval, and that nothing short of this will give that character to the church that will pre- vent it from downright formalism. The supposition that there are redeeming traits in human nature which only need disciplining, rather than a radical change; and the use of ap- 120 LIFE 01 JOHN W. RKDI-IKI.D. pliances to polish and adorn, instead of rooting them out, will, if allowed to prevail, banish heart-felt religion from the world. "I have also learned another important lesson, namely that God demands harmony and purity among his people. One night, at this place, when the altar was well filled with seekers, we came nearly to a stand-still. My soul for a moment seemed crushed within me. I cried to God to re- move the hinderance; when I was instantly impressed that there were those among us of whom God would say, 'Re- move from before me the vile, and then offer your sacrifice.' So strongly did this come, and so plainly did it appear to be in the way, that I arose from my knees, and getting the at- tention of the congregation, I stated my impressions, and asked that those present who were conscious of wickedness in their hearts, and of opposition to the work now going on, to have the goodness to leave the house. Three members of the class immediately left; but no sooner had they done so than the converting power of God fell upon the congrega- tion, and souls that were seeking were soon set at liberty. What was more remarkable was the fact that for twelve or fourteen successive nights after, we had a like experience until we could succeed in getting those very persons to leave. One of those persons was afterward expelled for gross immo- ralities. Another was proverbially deficient in the Christian spirit, and the other was hypocritically acting the part of a friend to our faces, but behind our backs and with infidels talking against the work of God. "While we were holding meetings at the church, the col- ored people held meetings in a private house, and the power of God was among them in a wonderful manner. One night a young woman who had been under deep awakening for some time, suddenly arose and ran toward the door, deter- mined to get away from the leadings of the Holy Spirit. Before she reached the door she fell to the floor in great A QUEER EXPERIENCE. 121 agony. She would rise on one elbow and cry, can preach no more, and must have help. Here they are pressing me to stay. There they say I may go the straight way. There are also two other places awaiting me; one twenty miles south, and the other at Galena, a city of 10,000 or 12,000 people. Amid these calls and promises to let God have a fair chance, to- gether with what we now have, you may well judge of the rack on which my mind was cast by your dispatch. "All I can get from the Lord is: 'Keep at work, and I'll take care of Brother Kendall.' I fear to get out of God's order, and it seems to me to be his order that I confine my labors at present to Marengo and Elgin. I feel at rest about you, some way. You know I had got started for the South, but as this door opened, I felt I must risk Mattie's health, and she is now better. This, to me, is another evi- dence that I am in the right field for the present. 332 LIFE OF JOHN W. REDFIELD. "You did not state what is the matter with Brother Ken- dall. Write to me at Marengo. "I feel wonderfully at rest in regard to Brother Kendall. It doesn't seem as though the Lord would take him to glory yet. I could die for him, and nothing but the strong impres- sion of duty keeps me here. If it were not for that, I would take the first train to come to you. "Glory to God, all is well. Hallelujah! "J. W. REDFIELD." When Mr. Redfield arrived at Marengo, he had an opportunity to listen to the religious testimonies of some of the membership, and saw that it would take very thorough work to give the stamp of piety that was needed in that place. It was also evident that a large portion of those who had professed to be converted knew but little about religious experience. In his first sermon he endeavored to show that it was the privilege of Christians to live in the land of Beulah constantly. This so shocked some of the member- ship that they could scarcely endure him from that time. One member of the official board has informed the writer, that if it had not been for the pledge that they would let Mr. Redfield go straight on the Bible and Discipline, it would have been difficult to have gained their consent to let him continue. They never had heard the truth presented in that way before. General Superintendent E. P. Hart, of the Free Methodist Church, son of the M. L. Hart who bore the request to Mr. Redfield to come to Marengo, says: "I had professed religion during the meetings that had been held previous to the Doctor's coming, but I knew scarcely anything of real religion. I had heard father and mother speak of the Doctor in such strong terms, and such wonderful reports had come to us of the meetings at Elgin, that I was full of expectation of listening to marvelous REVIVAL AT MARENGO, ILL. 333 eloquence. I went to a friend and relative of mine, a lawyer by the name of Rogers, and invited him to go with me and listen to the wonderful man. I became very anxious that Rogers should be favorably impressed, and remarked as we approached the church, 'He may be a little embarrassed to- night, as he is a total stranger, and may not do as well as when he becomes better acquainted.' When we got inside the church, I found it very difficult to get Rogers a seat, and was obliged to take one of the pulpit steps for myself. As soon as the Doctor commenced, I forgot all about Rogers. My hopes of heaven were all swept away by the truth, and from that time I could not conscientiously profess religion. The Doctor had taken tea at our house, and now went home with us to tarry for the night. As soon as we had got seated around the stove, after our return, he asked me how I enjoyed the meeting. I replied, 'Oh, very well; I am not used to quite so much noise.' "'My brother,' said he, 'has the Lord made you ear inspector of this community?' "This settled me, as far as that was concerned, but I did not get out into a good experience until long after the pro- tected meeting closed." This revival swept the town and the surrounding coun- try. People came from five to twenty miles in their own conveyances, and often the house would be well filled an hour and a half before the time for service. Many were converted in their wagons on their way home. The number converted has been estimated at from four to five hundred. Every whisky -shop in the place was closed, and many of the worst of people were converted. Large numbers were entirely sanctified, and a light was kindled that has never gone out. Many have died, who were saved in that meet- ing, who honored God while they lived, and who triumphed gloriously in their last moments. Among the many trophies of divine grace was that of the 334 LIFE OF JOHN W. REPFIKKD. village drayman, a man by tbc name of Boyington. lie was very wicked and blasphemous. When he was saved he be- came more remarkable for his piety. Endowed with re- markable good sense, and with a quaintness of expression peculiarly his own, he was always interesting, whether in private conversation, or in public testimony. He lived for about twenty-five years, a monument of mercy, and then fell asleep in Jesus. A physician by the name of Richardson entered into the experience of perfect love, and though rejected by the con- ference, when he applied for work, was taken to Minnesota, by a visiting presiding elder,* and given employment. He became very successful, and was made a great blessing to the church and the world. As at St. Charles, so here, there were a number of deeply experienced Christians, who quickly recognized the work of God, and who rallied around Mr. Redfield, and gave great aid to the work. One of these was "Mother Cobb," who for many years was the only living witness to the experience of perfect love in all those parts. She had then walked in the steady light of it for more than forty years. She lived for nearly twenty more in the light of that experience, when God took her home. Another was, "Mother Combs," a woman of deep piety, clear understanding, and consistent life. Another was, the mother of Superintendent Hart. She had been led into the experience by Rev. James Caughey. The pastor of the church was no help to the work, and providentially kept away. Soon after the close of the meet- ing he was arraigned before the presiding elder on a charge of drunkenness. He soon after went to one of the frontier states and engaged in the practice of law. One of the results of this meeting was the starting of a Monday evening holiness meeting at the home of a brother Bishop, several miles out in the country, that was sustained Rev. D. D. Cobb. LETTER OF CONDOLENCE TO MRS. KENDALL. 335 through summer and winter for several years. It was noth- ing unusual for people to come from six to nine miles to that meeting, and return the same night. Many were converted and many were sanctified in those meetings. During this revival meeting, the news came of the death of Mr. Kendall. The following is Mr. R 's letter of condolence to Mrs. Kendall: "MARENGO, Til., Feb. 22, 1858. "My dear Sister Kendall: I cannot realize that our dear fellow laborer is really reaping his reward in heaven. I could not make it seem possible, that one so faithful, and so honored of God, could be spared. I did not feel that God would take him so soon. But there must have been the best of reasons why our heavenly Father took him up to the so- ciety of the glorified. He is now associated with the sainted Fletcher, whom he much resembled. Brother Kendall's face came up before me in a remarkable manner two or three hours before I received your dispatch, and during the evening after. I deeply mourn with you over your loss. I am per- suaded that angels are rejoicing over his arrival among them. I pray that his mantle may fall on me. From Sister S 's letter, I judge that he was past help when I received your first dispatch ; or, at least, would have been before I could have reached him. "Like Mrs. Fletcher, you may tarry behind to do much for God. You now realize, as never before, the power of re- ligion. Yours is a hot furnace, but remember the white- robed throng came up out of great tribulation. I try to make your case my own, and often fear, should I be called to see my best earthly friend laid in the cold grave, that I could never smile again/ God and my own heart only know what a jewel I have, and I fear I have not religion enough to sus- tain me in such a calamity. But I may go first. I do not allov/ myself to think of it, but keep to work, and trust that 336 LIFE OF JOHN W. REDFIELD. he who has called me, if 1 am faithful, will sustain me in that awful hour, whether she or I go first. If you could only be with us here, God would make you a great blessing, and I am sure that he and your sainted husband would be pleased with your labors. Be as cheerful as you can ; you will have friends below as well as above. "Yours affectionately, "J. W. REDFIELD." In another letter to Sister Kendall, written about the same time, after discussing the idea of the departed being ministering spirits to their friends here, the idea of which he somewhat favored, he wrote thus of Brother Kendall: "I always felt, and do now, a kind of inspiration to say: 'Blessed, persecuted, faithful man!' While he lived, God had one man that would not swerve a hair's breadth from the exact right. Yes, God had one man in the old Genesee Conference that could be trusted in any place; who in the darkest night of discouragement was at his post. Yes, bless- ed saint! Glory be to God, that I ever saw him! I feel the inspiration of his faithful spirit. I never felt so strong in God, and so firm to stand up for the exact right as I have since he, like an Elijah, has gone on before. It seems to me he is commissioned to infuse his own daring, faithful spirit into those who are ready to halt. I praise God that he ever lived. I sometimes relate his experiences, persecutions, and triumphs, to my congregations, and always with good effect. He is now above the reach of flattery, and I can say what is in my heart, 'Well done, good and faithful servant.' I may yet drink of his bitter cup, but shall I ever be with him and see his glory? In imagination I can see him, on the occasion of which you wrote, when he was so grieved to think he stood so alone for God; and in my inner heart I say: 'Well done, blessed man.' "J. W. REDFIELD." THE WORK UNCARED FOR. 337 Mr. Redfield was pained at one thing in connection with his work in Marengo the want of care with respect to the results of the meeting. He says: "Could the Methodist Church have been persuaded to take care of the work, rather than to contend against it, it might have spread farther, and a more glorious harvest have been reaped." The presiding elder could but endorse the character of the work, but thought in the end it would work harm, as it would be impossible to supply it with preachers who would be acceptable to the people that is, it was unfortunate to have such a revival, be- cause there were so few preachers in the conference who were in sympathy with it. CHAPTER LIT. FROM Marcngo, Mr. Reclficld went to Woodstock, the county seat, twelve miles distant. Here he found the Meth- odist society weak, and worshiping in a hired hall. Quite a number of the newly saved, from various places, gathered here to assist in the meetings. Among them was C. E. Harroun, spoken of in the ac- count of the St. Charles meeting. Mr. Redfield's manner and matter in preaching were new to the people, and as usual drew large crowds to hear him. The curiosity of the masses, the cold indifference of the church, and the hesitating, doubt- ful policy of the pastor, for a time made the effort for a re- vival very hard. One brother, from Marengo, who had ex- perienced the holy baptism, while engaged in prayer at the altar, suddenly was without voice or thoughts. Having never had such an experience before, he was filled with sur- prise, and looked about him in amazement. With Mr. Red- field this was no new thing, and fully aware of the feelings of the brother, he shouted a word of encouragement, and soon all was right. Inquiry showed that all the rest of the praying ones had a similar experience at the same time. It was but one of those onsets ! JOHN W. RKDKIKLD. perfect love, but tbe stamp does not come quite up to my wishes. Most of the people seem sincere, but timid and halting. Among the reclaimed backsliders is the son of Father Wait, of Albion. He has been backslidden for fif- teen years. He is one of the city justices, has a great deal of energy, and uses it among his associates, lawyers and others, and deals as plainly with the church as Brother Purdy used to, is just about as impulsive, and feels he has a duty to do, and I am of the same impression. We have a few here who know what salvation is, and they stand up in defense of the definite work. How it will finally turn I cannot say, but hope and pray that before the fight comes on, which surely will come, that God may have one victory which will estab- lish a gospel standard. "Our church is quite central, but small and old, while the South church has its full supply of large commanding churches, proud, fashionable, and world-loving. They frown upon the North church, call us intruders, and set us down with negroes (bless the Lord!). But the strong gos- pel doctrines are taking hold of the honest-hearted sinners, and I hope they will have one chance to show what they can do. "I can see that Brother Kendall's triumphant translation has done for the pilgrims- what nothing else could have done. That solemn vow of the preachers over his coffin has told upon that little band, and nerved them to acts which are felt for God. He died well. The pilgrims saw the divine approval of his course. Those who waited to see how he would fare have been thrown upon their own resources. The gospel did not succeed so well until after our Lord's ascension. U I am strongly impressed that God designs in this move- ment, to fit the pilgrim preachers for their work. How could they better learn to guard the entrance to the Christian ministry than by their sufferings from bad men in the ranks? LETTER TO MR. AND MRS. FOOT. 373 The experience they are obtaining will help them, when the time comes, to frame a discipline that will put the devil to many years of hard toil to get it tangled up again. I am sure the movement must end in division and a new church at last; and yet I hope they will hold on until pushed from the last plank. "Firm in the Lord and in the power of his might, "J. W. REDFIELD." "ST. Louis, Mo., Jan. 13, 1859. "Dear Brother and Sister Foot: We have long con- templated writing to you, but the great number of our cor- respondents, and the fact that we had written to some in St. Charles, has caused this delay. We greatly desire to hear from you, and are particularly desirous to know how matters have turned in that region. "We have reason to believe God sent us to this city. The contest is very severe. Presiding elders and other preachers, who have advised the members to conform to the world, are greatly stirred. But God is raising up witnesses to testify to the fullness of salvation. Members of other churches are taking a bold stand for the truth. Some have expressed a great interest in the doctrine of holiness. One Congregationalist has experienced it, and now blazes with the fullness. A goodly number of Methodists now rejoice in a complete salvation. But the jeweled saints fight with a zeal worthy of a better cause. "Some ask me to go into other churches and preach this blessed fullness there. Some ask me to set up a new church, and many outsiders and Presbyterians and Congregationalists are ready to sustain it. "The powers of our church permitted me to preach a few times, and as the people received it the slaying power came, and then they "stopped me. They tried to get along alone a few nights, but they could not make it move; and 26 374 LIFE OF JOHN W. REDFIKLD. then they called for me again, and again the work moved with power. Then there was shouting, and that was stopped, and I was stopped again. Again they tried to make the work go their way, but it would not move. I am now holding off, and shall continue to do so until they pledge themselves that Bible religion shall be sustained. The outside pressure upon them, to have me preach, is getting very strong, and the contest waxes hotter and hotter. I am calmly waiting, standing still to see the salvation of God. "You would not wonder at this, if you could see the jew- els, flummeries, feathers, and the whole wardrobe of perdition, passing on the backs of Methodists, like loaded camels. And further to hear some backsliders confess their wrong, and then declare that preachers had told them to 'Dress up; put on all you can get on ; and shine in the world.' And further, that they need not attend class, etc. You cannot wonder that such kind of stuff and Bible religion will strike fire when they come together. How matters will turn I don't know. One tiling I do know. God helping me I will stand for truth or die trying. I know you pray for us. I do not ask you to pray that we may be released from the burden, the labor or the reproach, but that our faith and fidelity fail not. 'Yours affectionately, "J. W. REDFIELD." "ST. Louis, Jan. 30, 1859. "Dear Brother and Sister Foot: Your letter was duly received. Glad we were, indeed, to hear from you. Yet we are sorry that salvation cannot have a fair chance in St. Charles, to save and bless the people with a full salvation. "We are now convinced that God sent us to St. Louis. But such a battle we never had before. Our pastor blew up the official board for introducing a resolution to invite me to conduct the meetings. I was called upon, however, to LETTER TO MR. AND MRS. FOOT. 375 preach, and the Bible salvation took most wonderfully. The people came out in great numbers, and then the preacher stopped me. The people urged, and now and then he would permit me to preach, and when the house would fill up he would stop me again. The church murmured, and he- threatened to leave. On the zoth, I went into the church to preach, when he took me into the parsonage, and showed me a letter from the official board forbidding me to preach again. The people found it out, and seventy-two members demanded their letters. I asked how it happened that the leaders' names were not on the letters; and he said it came from the trustees. Then it came out that only one of the four names was that of a trustee. When the people repudiat- ed the dictatorship of the four men, the preacher owned up that he was the author of the letter. The people then formed a new church at once, with the promise of 150 mem- bers. The preacher lays the separation to me, and has demanded my letter, and threatens to expel me, and cut off all that left. He has got the presiding elder, the editor, and all the conference preachers on his side against us, but the outsiders, and the members of other churches, sympathized with us, and opened a fine church for our use. This made our enemies more angry than before. God came in power, and sinners ha ye been saved. The people and the Lord seemed to leave them, and then they threatened us with war to the knife. It so happened that I expressed no opinion about dividing, nor counseled it directly or indirectly, but I have to bear the blame. Our friends have drawn up a writing, stating positively that I did nothing in any way to promote the separation, which they have all signed. This has been published. Then came a charge that I split the St. Charles' church; but a man from there happened along here, who gave the facts, and that story was spoiled. "I am waiting now to have the organization perfected, when I expect again to enter the field. We need your 376 LIFE OK JOHN W. REDI II.I.D. prayers, that God may defend the cause of righteousness. Holiness is our theme. God comes in power. Mattic says, such a class meeting as she attended to-day she never attended before. There were ten seekers of religion. "Many honest-hearted sinners desire that we build a new church of our own, and are ready to help. "Yours in love, "J. W. REDFIELD." In a letter to Mrs. Kendall dated February 17, after re- counting the history of the work in St. Louis down to that dale, almost exactly as in the foregoing letter, he says: "Now the question comes up: Where shall we attach ourselves? We have offered ourselves to the Methodist Epis- copal Church, and they spurn us. We cannot go to the Methodist Church South on account of slavery. We are Methodists, and cannot be anything else. I said to them, 'Perhaps the pilgrims of Western New York will receive you, and look after you.' "So they have organized congregationally until they can open up negotiations with the East. We have written to Brother Roberts to come on and take charge. There are a number of other places where matters are somewhat as they are here. "I must go up to Quincy, Illinois, next week, if it is at all possible, to hold another meeting this season. That is about 130 miles north, on the river. "The opposition have sent for Bishop Janes to come and help them out of their difficulty. He is expected to-day. But it is too late. The new church voted night before last, to make no further attempt at reconciliation. "I have for years seen that we must come to this; but never once supposed that it would be done in my day. But we are forced into it. "I think I never suffered more in so short a time in my LETTER TO MR. AND MRS. FOOT. 377 life, than while I have been here. The trouble laid me up, sick-a-bed for a fortnight, but I dared not run. It cheers my heart to think that the pilgrims are praying for me. "Yours, "J. W. REDFIELD.'' On March 2, 1859, he wrote again to Brother and Sister Foot of St. Charles, Illinois, as follows: "My dear Brother and Sister Foot: Your welcome and cheering letter of February 27, was received last night. I answer thus early, and your questions in particular, that you may be able to form a just opinion of all matters pertaining to the division here. "The Ebenezer charge, when the division of the church on the question of slavery occurred, eleven years ago, had more members and better prospects than at the time of our arrival here last fall. At the last conference there were re- ported 140 members. Those who have left to form the new church are all the spiritual members of the flock, with a few exceptions. Over one hundred of them left. Seven of them are local preachers. There are a few spiritual ones left, but their hearts are with us. Before deciding to forma new church, several joined the South church, and a large portion of the remainder were determined to go to some other church if we did not organize. To save them to the church North, it was necessary to form a new society. Just at the time when we were discussing the question, Where can we hold meetings? and a committee was seeking a place, a gen- tleman, the owner of a large church, offered it to us, on such terms that we accepted it; It is in the heart of the city, large and commodious. It was formerly occupied by the Baptists, but about this time the society broke up. "If the new society was to dissolve to-day, it is not likely that ten of the members would return to the Ebenezer church. They have organized under a congregational form of government, and will wait until conference to see what is 378 LIFE OK JOHN W. REDFIELD. best to be clone. If at conferercc they cannot get a pledge to be supplied with Methodist preachers, at least religiously inclined, they will then unite with the pilgrims of Western New York. The pilgrims here have not as much of the laboring power as they need, but they are seeking it. And yet they are comparatively free to what they were before they left. There, if any got to shouting or exhorting, the preacher would stop them, and in private call them 'gran- nies.' "Already we have a large, growing Sunday-school, and are looking for one or two more places in which to hold meetings, with the hope of establishing new societies. "The people say we must not leave St. Louis, but I see they are leaning upon us. I dare not tell them, but I always feel like running away when I see symptoms of that nat- ure. The most of those left in the old church, you may set down as like Brothers , , and Sister , except the few I spoke of, who, like Nicodemus, are disciples, but secretly for fear of the Jews. The piety, the talent, and the working force, are in the new organization. "God is with us, and the number is daily increasing. Our church on Sundays is crowded to its utmost capacity, and many are obliged to go away for lack of accommodations. "Dr. Williams and the few who stand by him, have been trying every possible way to upset and destroy us, but so far have signally failed. They sent for Bishop Janes, but since he has gone, they have lowered the tone of their opposition, and their threatenings have ceased. It is surmised that the bishop has advised this. "Wife and I expect to go to Quincy for a short time. The people here say we must return, and stay; but I very much need rest, and I feel I must have it. I would gladly go to St. Charles and spend a short time. "Our fight here has been the most severe I have ever known. I don't wonder that Satan contends sharply to hold - MENTAL CONFLICTS. 379 his own in this Vanity Fair. Theaters, masquerade balls, rum holes, with Sabbath breaking, abound. The churches have so far kept in the good graces of his Satanic Majesty, that but little damage has been done to his kingdom since the city has had a being. Somebody has got to get a broken back for disturbing this state of things, and it may as well be I as anybody. The thing must be done, or St. Louis is lost. I have suffered so much that it seems as though I could never go into another such conflict. It laid me on my back for two weeks. I am hardly able to do anything of moment now. Yet God keeps my head above water, and the people are very kind and sympathizing. My whole heart goes out in prayer that God may remember them, for they have not been ashamed of my chain. I tell you this strong salvation makes strong friends and hot enemies. "I don't feel equal in giving you advice in relation to your meetings. Yet I must say, dear sister, I cannot see how you can be true to God and truth, without throwing your whole weight into the scale of right. Will not some of the Marys, 'last at the cross, and earliest at the grave,' stand in the way and lift up the voice like a trumpet? God's cause must not go down! But who will hazard all, and die a moral martyr for Crmst? "The Lord bless you all. "J. W. REDFIELD." Mr. Redfield, during the time of these troubles and after- ward, passed through severe mental conflicts in regard to the course he had taken. His naturally sensitive and shrinking nature drew back from everything like severity and cruelty. Anything like mental or physical pain in others would cause him the most intense anguish. The accidental injury of a bird, or beast, or even a fly, would cause him to weep. Such a nature felt intensely all the attacks made upon ,his charac- ter, the questioning of his motives, the withdrawal of friendship, and the open hostility of his enemies. Naturally 380 LIFE OF JOHN W. REDFIELD. he was a coward ; religiously, the bravest and most faithful of men. In the pulpit or in the social circle, when he felt he stood forth in the name of Jehovah, his hearers would be impressed with his bravery and fidelity; but when merely himself, they would think him a marvel of human weakness. He relates this incident in his experience at the time of the troubles in St. Louis. "I was now beset by enemies who tried to annoy me in every possible way ; and I felt heart-broken to think that after being so pressed in spirit and crowded by the Lord to go this thorough way, I must meet with such oppo- sition from ministers of the gospel. It seemed more than I could endure. And I could but examine my whole course and motives, and then ask the Lord, 'If I am right, why are these things permitted?' I was talking like this to Sis- ter M one day, when she related to me the following: "'When we moved here from Cincinnati three years ago, I told my husband I could not join the Southern church for I was an Abolitionist. I went to the Ebenezer church, but it was so dead that I could not think of joining that. I saw so little of spiritual life in the city, that it seemed as though I could not stay here. So I went to the Lord about it in prayer, and he told me to hold on, and he would send a man to preach the true gospel. About the time you came, I began to feel that the man had come, but I had heard nothing about you. I said to my husband one Sunday morning, "I must go to Ebenezer church, for I feel the man has come the Lord promised me he would send." But he said, "Your health is so poor, it will not do for you to go; and your doctor will be displeased." But I felt I must go, though the church was two miles away from us. I finally persuaded husband to go along, and when we entered the door and saw you in the pulpit, I said, "That is the man the Lord promised me." The Lord had let me see you, and I knew j'ou.' "This was of great encouragement to me, and allayed all my fears for the time being." CHAPTER LVII. INFORMATION now came to Mr. Redfield that Mr. Roberts, who had been expelled from the Genesee Conference, was laboring under the auspices of a Laymen's Convention held in Albion, N. Y., during the first part of the winter. This convention after remonstrating against the course of the con- ference, in expelling Mr. Roberts and Mr. M'Creery, passed a resolution, asking Mr. Roberts to go through the country and discuss the action of the conference, guaranteeing him his support while so engaged. When Mr. Roberts was called in, and the resolution read to him, he declined the re- quest, but offered to spend his time for a year in evangelistic work if they desired it. The resolution was then reconsid- ered and changed to harmonize with that proposition. Mr. Roberts and Mr. M'Creery had appealed to the General Conference which would be held in May, 1860, and both had united with the church again, on probation, according to Discipline. They did this that they might legally labor in spreading the gospel, while their appeals were pending. As Mr. Roberts' relation to the Methodist Episcopal Church, at this time was similar to that of their own, the new society in St. Louis now sent for him to come and take Mr. Redfield's place for a season. This would leave Mr. Redfield free to go to Quincy, Illinois, where a field had awaited him for some time. Mr. Roberts went, helped to perfect the organization, and to make a rule against slavery that could not be evaded. One of the members, Joseph Wickersham, who for conscience' sake, when seeking perfect love, a few years before, had set at liberty $30,0x30 worth of slaves, was one of the most ea- ger for such a rule. Thus on slave territory, these men and women who had gone into this new society, dared squarely to meet the question of slavery, when the Methodist Episco- (381) 382 LIFE OF JOHN \V. RKDI II:I,D. pal Church, as a body, through its conferences, annual ami general, were cringing and dodging in regard to it. This circumstance shows that the difficulty was not with the laity, but with the ministry ; and that all their pleas of toleration for slavery were baseless. Many of these persons were practical business men, and who knew the power of prejudice, and so- cial ostracism, yet fearlessly they adopted this rule on slavery in a slave-holding city. Their action shows a conscientious boldness that will honor their names in time and in eternity. The Laymen's Convention under whose auspices Mr. Roberts was now laboring, had passed a resolution, based up- on Dr. Abel Stevens' declaration of the reserved power of the laity to correct the mal-administration of the ministry, viz.: the right to withhold supplies. This resolution read as follows: "Resolved, That we will not aid in the support of any member of the Genesee Conference who assisted, either by his vote, or his influence, in the expulsion of Brothers Rob- erts and M'Creery from the conference and the church, until they are re-instated to their former position; and that we do recommend all those who believe that these brethren have been unjustly expelled from the conference and the church, to take the same course." The resolution to employ Mr. Roberts and Mr. M'Creery reads: "Resolved, That we recommend Rev. B. T. Roberts and Rev. J. M'Creery to travel at large, and to labor, as oppor- tunity presents, for the promoting of the work of God and the salvation of souls." The salary of each was fixed, and a committee of fifteen was appointed to collect the same. The policy was soon adopted by their enemies, of read- ing out of the church as withdrawn, all who acted upon these resolutions. In some places the numbers so cut off were so large that temporary organizations had to be effected to pro- -ACTION OF THE LAYMEN'S CONVENTION. 383 vide places of worship and to appoint officers to take the oversight of the work. This made work for the two men, and Mr. Roberts' visit to St. Louis was for the same object. The convention had also adopted the following resolu- tion, that expressed its attitude toward the church: "Resolved, That the farcical cry of disunion and secession is the artful production of designing men to frighten the feeble and timid into their plans of operation and proscrip- tion. We wish it distinctly understood that we have not, and never had, the slightest intention of leaving the church of our choice, and that we heartily approve of the course of Brothers Roberts and M'Creery in rejoining the church at their first opportunity; and we hope that the oppressive and un- Methodistic administration indicated in the pastoral address (adopted by the Genesee Conference) as the current policy of the majority of the conference, will not drive any of our brethren from the church. Methodists have a better right in the Methodist Episcopal Church than anybody else, and by God's grace, in it we intend to remain." Mr. Redfield says of the state of affairs at this time in St. Louis: "We now expected our conference to set our matters right, and then to take us into conference; but if that failed, we had one hope left, and that was that the Gen- eral Conference, to sit in about one year, would begin a system of correction which would eventually reach us. If that failed, we would be compelled to set up permanently for ourselves." This expresses the state of things in February, 1859. But little did these laymen or ministers know what awaited them in the future. There was a deceptive quiet, politically throughout the nation, that proved to be the precursor of a terrible storm of civil war. The slumbering feelings that found expression in that war, awed, and almost frightened, men from their steadfastness for the truth. Men, otherwise staunch and firm, proved unfaithful and untrue. 384 LIFE OF JOHN W. REDFIKLD. The society in St. Louis soon felt it necessary for the protection of Mr. Redfield to publish the following resolu- tions, which were adopted, and ordered to be published without his knowledge: "Resolved, i. That we deem it due to our worthy brother, Rev. Dr. Redfield, to state that amid all the difficulties, as well as the causes, which have resulted in the division of the Methodist Episcopal Church, at Ebenezer, in this city, he has stood aloof, neither advising nor counseling us as to what course to pursue in relation to said division; but like a man of God, full of love for the salvation of souls and the prosperity of our common Zion, he wept over the apparent calamities brought upon us by the unwise conduct of those assuming to have authority over us. "Resolved, 2. That as our brother is about to leave us, we commend him to all the churches in our beloved land, and pray that the great Head of the church may shield and protect him and his devoted wife, from the persecutions of their enemies, as well as the slanders the ungodly may send after them. "Resolved, 3. That the Central Christian, the North- western, and the Western Advocates, and the Christian Advocate and Journal, and those journals favorable to the cause of religion, be requested to publish these resolutions. "St. Louis^ February 28, 1859.-" These resolutions were signed by ninety-four members of the society, and taken to the Central Christian Advocate for publication. But the editor, Rev. Joseph Brooks, said, "Don't ask us to publish that, but drop all matters, and be still, and we will be still. You publish nothing, and we will publish nothing." Dr. Williams came to Mr. Redfield, and asked him to use his influence to prevent the publication of it, and promised that they would publish nothing. Mr. Redfield ARTICLE BY SAMUEL HUFFMAN. 385 promised to do so, but in a few days the following was pub- lished in the Central Christian Advocate: "SPECIAL REQUEST. "Early in the past winter, a Mr. J. W. Redfield, a local preacher, claiming to be directly from Northern Illinois or Michigan, and more remotely from New York or New En- gland, came to this city. Being properly endorsed by the authority of the church, he was invited to aid in a series of re- ligious services in Ebenezer church. During the time, he succeeded (as I am informed) in sowing dissensions among the members, and at length publicly proposed to take a vote of the congregation, as to whether he should occupy the pul- pit. He was kindly invited to desist from further occupancy of the pulpit. This he did; and under a promise of uniting with one of the other city charges, or of going to Illinois, he asked and obtained from the pastor of Ebenezer a certificate of his membership and official standing, giving assurance, at the same time, that he would in no case have anything to do with separate services. In forty-eight hours, I am informed, he was publicly preaching to a company of the members of Ebenezer church, whom he had headed and led off, organiz- ing and establishing separate services in another place, while the protracted services were still in progress in Ebenezer church. "Three several times has he been officially required to de- posit his certificate in some one of the city charges, that he might be held to answer grave charges which are pending against him (and are now in my possession), involving his ecclesiastical and Christian character. He has constantly re- fused to comply with this requisition, treating the demand with contempt. Various statements have been made by him- self and friends as to where he has deposited his certificate of membership. At one time it is said to have been sent to 386 LIFE OF JOHN \V. R i-.m IKI.I>. Illinois; at another to be deposited with some church of an- other denomination. Thus the case stands. "With many years' experience in the church, I have never before known a case involving so much evasion, unmitigated duplicity, and contempt of the authority, order, and Discipline of the church. "This note is to request that any minister or member of the M. E. Church having knowledge of where he holds his membership, and is ecclesiastically amenable, will give me information at once. "SAMUEL HUFFMAN, P. E., "St. Louis District, Missouri Conference." This was copied in many, if not in all, the church papers. And, strange to say, the minister who had given the church letter which Mr. Redfield presented, and which was publicly read in the Ebenezer church, knew of this published request, and yet never came to his relief with a statement of the facts. A few days after the publication of that paper, a com- mittee appointed by the new church prepared a reply and took it to the Central Advocate, but the editor refused to publish it. It was then taken to the St. Louis Christian Advocate, the organ of the Methodist Episcopal Church, South, where it was published in the following form: "OUR NORTHERN BRETHREN. "For several weeks past, as we have been informed, our Northern brethren in this city have not been in the most pleasant state of feeling among themselves. Some difficulty occurred in the Ebenezer church their principal church in the city which soon resulted in the withdrawal, in form or in fact, of one-half, or more than one-half, of the entire membership. These 'seceders' (we use that word in no offensive sense) organized themselves elsewhere, and have kept up separate services, which are reported to have been interesting and profitable; but the gap between them and ARTICLE IN ST. Louis ADVOCATE. 387 'the old church' (Ebcnczer) seems, from what we hear, to be constantly widening. Below, we give place to a communi- cation and explanations, which communication was intended for another paper, but not allowed a place in its columns. We publish it at the earnest solicitation of several persons who are personally friendly to us, and subscribers to our paper, although they never have belonged to the Southern church, and perhaps never will. It seems but just that they should have some medium through which to reply to what they consider unfair and unjust accusations. "It is not our purpose to meddle with their difficulties, and all we now state is upon information received from others. We have not from the first been any nearer 'the seat of war' than our own legitimate business has called us, but, if reports may be relied on, some strange things have occurred among them. ED. ADVOCATE. "Editor St. Louis C. Advocate: "Dear Sir: The following was sent to the editor of the Central Advocate, with a request that it should be insert- ed, as a simple act of justice to Dr. Redfield, whom we believe to be an injured man. For reasons of his own, the editor of the Central refused to give it a place in his columns. We have, therefore, respectfully to ask that you will do us the favor to give it a place" in your paper, as, at present, we have no other available means of reaching that portion of the public whom we most desire should see this, our honest statement of facts. "The paper was signed by five of those whose names are now appended, as a committee appointed for that purpose. When the editor of the Central refused to insert it, it was then reported back to the church by whom the committee had been appointed, and the following resolution was adopted unanimously: "Resolved, That as the following has been rejected by 388 LII-K oi JOHN W. REDFIELD. the Central Advocate, it be forwarded to the editor of the St. Louis Christian Advocate, with a request that it be pub- lished in that paper, and that it, also, be signed by those holding official position in Ebenezer church, when the sepa- ration took place. "For the Central Christ ian Advocate. "[SPECIAL BEQUKST.J "Mr. Editor: An article bearing the above title, signed Samuel Huffman, P. E., published in your issue of the i6th, contains so many false statements of an injurious character, that we beg permission to correct the most important. "Mr. Huffman charges the Rev. J. W. Redfield with being unwilling, when he came to this city, to tell definitely where he was from, 'claiming,' he says, 'to be directly from Northern Illinois, or Michigan.' "The tendency of this is, to excite suspicion that there must be something wrong about him, or he would be able and willing to state 'whence he came.' "This charge is utterly false. Dr. Redfield brought official letters from the church, which were read publicly in Ebenezer church, stating that he was 'directly' from Elgin, Illinois. "Mr. Huffman next charges, on 'information,' L)r. Red- field, with 'sowing dissensions among the members' of Ebenezer church. That Dr. Redfield preached the gospel with great plainness and power, we readily admit; and many 'came out from the world' and gave themselves anew to Christ. But for other influences than those excited by Dr. Redfield, we believe no 'dissensions' among the members would have taken place. " Mr. Huffman charges Dr. Redfield with ' publicly proposing to take a vote of the congregation, as to whether he should occupy the pulpit.' Dr. Redfield never proposed any such thing. He had been invited by official members, the pastor concurring, to occupy the pulpit, and THE COMMITTEE'S REPLY. 389 hold a series of meetings for three weeks. During the first sermon he preached after this invitation was given, Dr. Red- field proposed to take an expression of the congregation, as to whether they would like to have this searching class of truth presented. The pastor interrupted, and the next night forbade him the further occupancy of the pulpit. "Again, Mr. Huffman charges him with obtaining, under false pretences, from the pastor of Ebenezer 'a certificate of his membership and official standing.' "We should like to know what right any 'pastor' has to exact a promise before he will give a certificate of member- ship? "The certificate relates to present standing, and not to future conduct. But, as we understand it, the doctor made no 'promise.' He did not buy a 'certificate.' He simply expressed his intention. That intention, expressed honestly at the time, he had a perfect right to change. "Mr. Huffman charges Dr. Redfield with 'heading and leading off a company of the members of Ebenezer church.' This, also, is utterly untrue. Dr. Redfield never encouraged or advised, so far as we could learn, any one to leave Eben- ezer church. "Those who left, did so of their own accord, and, as they believe, for sufficient reasons. "With 'organizing and establishing separate services,' he had nothing to do. He even refused to attend their first meetings. "At the request of those who organized themselves into a separate society, he has preached for them, and, we trust, will continue to do so as his health will permit. "The Rev. Mr. Huffman, P. E., expresses great anxiety to have the Rev. Dr. Redfield placed in his power. He ex- hibits an eagerness, totally unbecoming a minister of the gospel, to see his anticipated victim writhing under the tor- tures of the modern inquisition. 27 390 LIFE OF JOHN W. KKIH-IKLD. "We trust that he may find himself disappointed. "For the withdrawal from Ebenezer of the large num- bers of members that have left, we do not consider that Dr. Redfield is in the least responsible. We have our own views as to where the blame rests, but, at present, accuse no one. "There is room enough in this large and wicked city for both the old and new organizations to live and labor for the salvation of souls. Crimination and recriminations can do no good. Let us employ our strength in peace and harmony, in building up the Redeemer's kingdom. "From our intercourse with Dr. Redfield, we are satis- fied that he is a holy man, devoted entirely to the service of Christ. He preaches with apostolic zeal, eloquence and power, and we most cordially commend him to the confidence and sympathy of the Christian public, wherever he may bestow his evangelical labors. "H. WICKKRSHAM, Leader,^ "L. H. CORDRY, L. P., "HENRY STEPHENS, L. P., I Com. "LIBERTY WAITE, Steward, I "A. W. HARRISON. "AD. C. CAUGHLAN, Steward, "JOHNSON BROOKS, Leader, "RICHARD THORNTON, L. D., "and one hundred members." Before Mr. Redfield started for Quincy, a friend handed him a copy of the paper with the article his enemies had published. This induced him to leave his wife, for the present, in St. Louis, as he did not know the reception he might receive in that place. With a heavy heart he started on his journey. The tempter beset him with questioning as to his course. He soliloquized thus: "What am I about? If I am right, why don't God stop this great wrong? Well, I don't know; I cannot see! I am an offense. I cannot help it. I am like a poor hunted animal, dodging the blows of its A COLLEGE PRESIDENT'S INVESTIGATION. 391 enemies. But still I'll try to work for God as well as I can." The next morning, after leaving St. Louis, he arrived at Quincy, and found the paper with that special request had preceded him. He was immediately waited upon, and asked if he would deposit his letter, and come to trial. He replied, "I am not willing to let my case be acted upon by such as know of the fraudulent letter, and connived at it. I can show you papers which will attest the truth of the whole matter. Now you can do as you please, but I do not feel it my duty to suffer all I have for these men, and then to begin a series of meetings here after having been tried for a crime which they have committed." But the president of the Methodist college, and the agent of the same, said, "We will go to St. Louis and find out all the facts." They returned in a few days, and said to Mr. Redfield, "We saw only the men who are pursuing you, and we knew from their own mouths that the whole matter of the disturb- ance is with, and caused by, them. So you have our confidence, and can go to work." While Mr. Redfield was waiting for their return, the lady with whom he boarded related to him the following experience: "Brother, I have lived here seventeen years. I have felt it to be my duty to work for God. I have seen one church, among the Germans, built up, and become a Bethel for souls. And we have" two American Methodist churches. About five years ago, I got to feeling so bad over the low state of religion, that one night, after meeting, I took a by street to go home, so I could cry aloud, and ask God what was to be done. That night he showed you to me in a dream, and told me you would come and preach the gospel in its power. And as soon as I saw you I knew you, and remembered my dream." 392 LIFE OK JOHN W. RKDFIKLD. Mr. Rcdficld remarks in connection with this account, "All this was very consoling to my wounded heart. But for these occasional instances of revelation to God's people, I think I should have given up the struggle." He now went to work, and God came in glorious power in the salvation of souls. A Baptist clergyman, an honest, earnest seeker after what he called "the higher life," soon entered into the experience. One day, when Mr. Redfield was out visiting, he was sent for by a sister of the church, who was in great distress of mind. Several were with her, and were engaged in prayer, when he arrived. She would walk the floor, throw herself flat upon it, wring her hands, and cry, and whenever the praying would cease, she would scream out, "Oh, do, do pray every moment, for I cannot live." The friends prayed until they were exhausted. Mr. Redfield had been quietly watching her in the meanwhile, and at last said, "Sister, hold on a moment." But she cried out, "Why don't you pray?" He said to her, "You are not ready for prayer. Now, do you say, if the Lord will bless you, any way?" "Oh," said she, "that is the difficulty. I am not willing to be singular." "Well, if God will save you, do you say, any way, Lord?" Soon she broke out, with, "Any way, Lord." He said, "Say it louder" ; and she repeated it at the top of her voice. In a few minutes she was so filled with joy that her shouts of praise aroused the people of the entire block. In the following letter, written at this time, Mr. Redfield opens his heart and mind to our gaze: "QuixcY, 111., March 30, 1859. "Dear Brother and Sister Foot: Your letter came to hand this afternoon, re-mailed from St. Louis. "I have been here two weeks next Saturday. Mattie will come up to-morrow or next day. I send you a paper, the LETTER TO MR. AND MRS. FOOT. 393 St. Louis Christian Advocate, a. Southern paper, which will set that matter of the Central Advocate right. I have like- wise papers signed hy about one hundred persons, stating the facts concerning the church difficulties. The depths of cor- ruption which have come to light by the acts of the few men who have tried to father on to me the fruits of their own wrong, will put them in a very unenviable light at the next conference. The city of St. Louis, churches and outsiders, seeing the wrong and the persecutions of these men, have of- fered and are now preparing to build a church at a cost of about $20,000 lot and all. A brother was up here yester- day to negotiate for the brick. "They are still having salvation power in the new church. Mattie reports, that Sunday before last, six were converted in a single class meeting, and a number sanctified. They have now six classes, and a Sunday-school of more than two hundred, and very flourishing. More or less are joining, at almost every meeting. They say salvation was never in the city before in power like this. "The first week after the publishing of that article in the Central^ more than fifty of the subscribers stopped taking it. The city carriers have refused to take it, as, they say, so many refuse to take it longer. Thai shows what the people in St. Louis think. Two of the first ministers of this conference (the Illinois) have been down to St. Louis, and took the re- ports from the men who published that article, and they say those men are condemned out of their own mouths; and as- sure me that I have their confidence and sympathy, and shall have their support. So I feel that I have nothing more to do with the matter. I shall keep on serving God and doing all the good I can amid this persecution. It is hard enough to be without home, and away from friends, and to meet the powers of darkness, of the world, and infidels; but if my track lies amid perils by sea and by land, and false brethren, yet God will not excuse me. 394 LIFE OF JOHN W. RKDFIKLD. " 'The way may be rough, But it will not be long.' "We are having conflicts here, but glorious victories also. "A goodly number have entered into the rest of perfect love. Two Baptist preachers have attended some of the meetings and are earnestly seeking holiness. They came to my boarding house to talk with me and pray over the matter to-day. They said they would pay the cost. One said, 'By faith I can see men as trees walking, and I never knew any- thing like this before.' The other says he will not yield un- til he knows the fullness for himself; and then he will preach it if he is turned away from Quincy. Bless the Lord! The work is spreading all over the place, and into nearly all the churches. Hallelujah to the Branch! "The dear, good sister where I stay, is a pilgrim indeed. She has stood nearly alone for fourteen years, weeping and praying over this wicked city. Five years ago, she says, God showed her the man whom he would send here to work; and she says, 'When I first saw you, I remembered the dream in which I saw you.' Oh, how this did comfort me amid my fight 'with the beasts of Ephesus.' Right, or not, such things do encourage me. "The people in St. Louis insisted upon it, that we must not leave them this summer. They think, if the work keeps moving as it now does, they will have at least three churches of a salvation stamp, in two or three years. Next Sabbath they are to have their first general quarterly meeting, after the manner of such meetings in Western New York. One of the preachers from the East is with them now, and they expect another to take his place soon. "The society goes in strong for Northern Methodism, and organized on the Discipline of 1842. It is said that one of the bishops has said, the society will be recognized, al- though those men who have fought us say they will leave the conference if that is done. But we shall see. LETTER TO MR. AND MRS. FOOT. 395 "I was never more sure that God sent us to that city of sin. It did seem that it would crush me for awhile, and I was laid up sick for two weeks with the burden and trouble. 'But having obtained help of God, I continue to this day,' preaching the same gospel, and having the same Jesus to help me. My dear Mattie has stood by me like an angel of mercy; and when I felt like fainting, she seemed to possess the courage of a hero, and insisted upon it that we should not quit the field, but have victory or die in our tracks. God has given the victory. If Mattie's health permits we shall visit St. Charles this season, the Lord permitting. Then we can give you all the interesting details, which are too tedious to write. "The people here are urgent that we shall make this place our home this summer, but I don't know. We have two more new places open, as soon as we get through here, where the ministers knew me East, and know all about the St. Louis troubles. They are very urgent that we carry the same word of salvation into their places. "Oh, how I want to see you all at St. Charles. Please give my love to all; tell them .to pray for us. If ever we needed prayers it is now. We are kicked on one side, and patted on the other. We need humility to bear the one, and courage to meet the other, especially when we get into the unfortunate fix of the poor fellow who went down from Jerusalem to Jericho. We have had the worst squall that we ever got into. But thank the Lord, salvation has got into St. Louis, and I think it will take years for the devil to get it out; and in that time a goodly host will pass safely over. "Love to all. "J. W. REDFIELD." CHAPTER LVIII. SUBSEQUENT events proved the wisdom of Mr. Redfield's refusal to submit to trial by the Ebenezer quarterly confer- ence. The trial of a number of local preachers took place, which developed the policy of the administration. The trials of two were postponed from time to time, until the sickness of one and the business of the other prevented them from attending, and then they were published as having refused to appear. Another was tried, and cleared, and when his character was "passed," he asked for his letter, and united with the new society. Another local preacher, whose drunkenness had been a great scandal to the church, had his license renewed after signing the temperance pledge. Mr. Redfield had now taken his letter again, and for the time being put it in the keeping of a minister in the church South, thinking the mutual jealousies of the two churches would make that a safe asylum for the time being. But Dr. Williams was constantly on the search for it, finally discovered it, and immediately published Mr. Redfield as having compromised his anti-slavery principles. This drew letters in large numbers from all parts of the country, asking for explanations. But what was painful to him was that some staunch friends for this cause now forsook him. Among these was ex-Bishop Hamline. Down to this time their friendship had been close, and Mr. Redfield had re- ceived much encouragement from the good man. Often, fields of labor had opened to him through the bishop's influence. For some reason, probably from the evil reports then in circulation, their fellowship was broken. But a few years elapsed before they both had passed away, and doubtless in heaven mutual explanations have been made, and they have entered into a fellowship to be no more broken. During the summer following, Mr. Redfield went East, (896) AT WORK IN ILLINOIS AGAIN. 397 on a visit, and met with handbills, stating that he and the new society in St. Louis were slaveholders, and belonged to the Southern Methodist church. From this time he found his way in the Methodist Episcopal Church almost entirely closed. In the autumn of 1858, Rev. Seymour Coleman, a super- annuated preacher of the Troy Conference, settled in Aurora, Illinois. For many years he had been noted for the advocacy of the doctrine and experience of holiness. This was his theme, and his preaching was in great simplicity and power. He has the honor of being the first Methodist preacher who invited seekers of holiness to the altar for prayer. At his next conference his character was arrested by his presiding elder, for so doing. Mr. Coleman had attended most of the laymen's camp meetings in Western New York, and knew the "pilgrims" well. In the spring of 1859, a vacancy occurred in the pulpit of the First church, in Aurora, and he was employed to fill it until the ensuing conference. Almost immediately the Spir- it of God began to be poured out upon the Aurora church, and large numbers of the membership entered into the ex- perience of perfect love, and a general awakening among the unconverted soon became apparent. His first more public appearance was at the district camp meeting held near Syca- more in De Kalb Co. At this camp meeting were large num- bers from Marengo, Woodstock, Elgin and St. Charles, who had been brought into the experience of perfect love through Mr. Redfield's labors. There were visitors also from long distances, who were full of holy fire, and ready for work. Mr. Coleman was invited to preach the opening sermon. In this he pitched the keynote for the entire meeting. Full salvation was the theme, and all the full salvation folks walked out in glorious liberty. Mr. Coleman preached again Friday afternoon, on the Vine and the Branches. In 398 LIFE OF JOHN \V. RKDFIELD. this sermon he handled the timid and the unsound theologi- ans in the church "without gloves." During the sermon he gave expression to the following: "I understand there are preachers in this country, who are afraid of the Bible terms, sanctification, holiness, perfect love, clean heart, and talk about 'a little more religion,' 'a deeper work of grace,' etc. The Lord pity the poor things. Jesus has said, 'Whosoever shall be ashamed of me, and my words, in this adulterous and sinful generation, of him shall the Son of man be ashamed, when he cometh in the glory of the Father with the holy angels.'" Presiding Elder H gently pulled Father Coleman's coat, as a check to such se- verity, but the old man, with a dignity and almost majesty of manner, that thrilled all who observed it, turned and laid his hand upon the elder's head, and said, "It will not hurt you, elder." At the close of the sermon, Father Coleman was about to sit down, when the elder told him to go on. He then turned back to the congregation, and asked to have the whole altar cleared. The altar was one of the old-fash- ioned kind, with a railing around to keep off the crowd from the seekers and laborers. In a moment, almost, the whole altar was cleared. He then asked for seekers for holiness; and, about as quick, the place was filled again, until only two persons could get in to labor with the seekers. More than 150 were on their knees consecrating all to Christ. Many of the ministers present were astonished at the power of the truth of a full salvation to move and bless the people. The evidence of the divine approval of preaching the doctrine was apparent to all. While a group of Christians were talking together of the wondrous scene a little while after, a gentleman approached, and said, "I saw the old man this forenoon far out in the grove stretched flat on the ground, with his coat and vest off, struggling in prayer; and again, since dinner, I went out, and he still was there engaged in prayer." This explained it all. A PRESIDING ELDER'S TESTIMONY. 399 The next morning the love-feast started off in glorious power. Many were the testimonies to entire sanctification. Some would say, "Thank God, three years ago," or "two years ago," or "one year ago," "I saw the light." This meant when Mr. Redfield came into this section. These testimonies seemed to disturb the presiding elder much. At last, apparently in great indignation, he arose, and said : "Brethren, you are doing us preachers a great wrong. You talk as though this was a new thing. But we have been preaching it all these years. I thank God that three weeks after my conversion I was led to the altar by my mother, though I was only nine years old, and there and then I consecrated myself wholly to God. It has cost me many a struggle to keep all on the altar, but by the grace of God I have been enabled to do so." A sister Irvine, the wife of one of the conference preach- ers, a contributor to the Ladies* Repository, and an advocate of holiness, was present, and her swift pencil took down the elder's testimony, and the next week it appeared in the North- western Christian Advocate. But there were on the camp ground, a brother Bishop and his brother-in-law, Fairchild, the latter a local preacher, who were differently moved by the testimony than most others who heard it. At noon, when they came together in their tent, the following conversation took place: "What do you think of the elder's testimony?" "I don't know what to make of it." "When he came to our first quarterly meeting in Wood- stock, last fall," said the local preacher, "I asked him at the close of his Saturday afternoon sermon, if he enjoyed the blessing of holiness, and he answered, 'No; but I am seeking it; and I want the friends to pray for me.' " "But," said Father Bishop, "at our last quarterly meeting at Franklinville, on Sunday morning, he preached against the use of the technical terms, sanctification, etc. Monday 490 LIFE OF JOHN W. REDFIELD. morning I felt so badly about it, I went to the parsonage to talk with him about it. He then told me he had 'been read- ing Mattison on the subject, and had grown skeptical.'" In the minds of these brethren and those who listened to them, there was great confusion as to what the elder meant by that testimony. In the city of Aurora, the work of holiness went forward with great power under the labors of Father Coleman. Here were strong men who stood by the doctrine and ex- perience; and whose hearts were loyal to God. Some of these had entered into the experience and others had not. In August, a camp meeting was held near Aurora, which was largely attended by the lovers and advocates of holiness. Benjamin Pomeroy was there from New York state, but for some reason did not get free, and failed to make much impression. Father Coleman was at his best. How he preached, and how he prayed! Dr. T. M. Eddy, editor of the Northwestern Christian Advocate, preached Sunday morning. The only minister who felt free to follow him in the afternoon was Father Coleman, who preached from "Tarry ye at Jerusalem, until ye be endued with power from on high." It was a characteristic discourse. There was no comfort in it for an unfaithful and cowardly ministry; there was much that gave offense to the fastidious and time-serv- ing; but God was glorified. About five o'clock two prayer meetings were started, one in a large Aurora tent, led by Father Coleman, and the other in a St. Charles tent, led by a boy preacher. God came in great power, and many were saved. Among the rest who attended this meeting was the Hon. Benjamin Hackney, of Aurora. He had been converted but a short time, and under the preaching of Father Coleman, had come to see the doc- trine of holiness clearly, but had not yet entered into the experience. Sunday evening, just before the preaching service, he was walking back and forth across the grounds MR. HACKNEY EXPERIENCES SANCTIFICATION. 401 in meditation, when he met Father Coleman, and said, "Father Coleman, I've got everything upon the altar; what. shall I do next?" "Oh, just leave it there," said the old veteran, and passed on. Mr. Hackney resumed his walk, and his meditations. But to himself he said, "Well; that is a strange way to treat a man! Why did he not try to help me? Perhaps that is the way to do. Well; I'll do that." He continued his walk, thinking and praying, and waiting upon the Lord. Little by little his faith took hold, and little by little came the peace of believing. The assurance began to spring up in his heart, and at last he was enabled to say: "'Tis done, thou dost this moment save, With full salvation bless. Redemption through thy blood I have, And spotless love and peace." The next day was a busy one with him up town in his office, and on the campground, looking after his own tent, and a number of others he had provided for those who could not provide for themselves, and he had no opportunity to testify in public. It was the same on Tuesday, until the meeting broke up. In the afternoon while quite a company was waiting for a train, and he was superintending the re- moval of the tents under his care, an impromptu service was held in the altar. After awhile Mr. Hackney arose and tes- tified. He said: "I have dealt in railroad stocks, and canal stocks, and bank stocks, and state stocks, and in all kinds of stocks, but I never got hold of anything that yields such dividends as the stock I have in Jesus." In a few days another camp meeting commenced on the old ground near Coral. Here the holiness people were out in force. Elder Crews again had charge, and Mr. Redfield was present to preach and help on the battle. A wonderful 402 LIFE OK JOHN W. REDKIEI.D. spirit of prayer prevailed. At almost every hour of the clay, the woods were vocal with the sound of prayer. A Rev. N. P. H - preached the Sunday morning sermon. It was a strained effort to do a great thing. In the afternoon Mr. Red field preached, in his characteristic manner. While touching upon the subject of dress, the Rev. H was evi- dently disturbed, and pointing towards Mr. Redfield's back, said, "But he wears buttons on the back of his coat." These three camp meetings greatly strengthened the holi- ness people, and as greatly exasperated their enemies. In the city of Aurora lived Rev. A d, the presiding elder of Chicago District, who held to the development theory of sanctification. lie became greatly stirred over the growth of the holiness sentiment, and the spread of the work. The First church desired Father Coleman to supply them another year; but Elder A , though it was not within his juris- diction, said, "He shall not supply a pulpit in Aurora, if it shuts every church, store and shop in the city." Elder Crews, of the Rockford District, took to the con- ference the recommendations of Edward P. Hart and I. H. Richardson, both from the Marengo Quarterly Con- ference. Elder H , of the St. Charles District, opposed both of them, because, as he said, they were tainted with Redfieldism. In his speech against their reception, he said: "Redfieldism has nearly driven me from my district during the year." He was the presiding elder whose testimony created such a sensation at the Sycamore camp meeting in June. One fact should be borne in mind, namely, that in all these conflicts, East and West, the opposition to these holiness workers came from men who did not hold clearly to the doctrine of entire sanctification as a distinct experience. But to return to the session of the Illinois Conference. It was argued by some, that as Mr. Hart was a young man, he might be cured of his Redfieldism, but Mr. Richardson was " TAINTED WITH REDFIELDISM." 403 too old for that. Mr. Hart was admitted, and Mr. Richard- son was rejected. Rev. D. D. Buck, a presiding elder of the Minnesota Conference, had been present, listening to all that was said, pro and con, against Mr. Richardson, and after the adjourn- ment for the day, went to him, and putting his arm around him, invited him to come to Minnesota to his district, for he had a place for him. Mr. Richardson went to Minnesota, and became a useful and successful minister of the gospel. They were greatly mistaken in Mr. Hart, for they were unable to cure him of Redfieldism, and he is still tainted with it, and spreads it wherever he goes, as one of the general superintendents of the Free Methodist Church. CHAPTER LIX. DURING the following August, the writer, then a local preacher, was invited by the local preachers of Mt. Pleasant circuit, to assist them in revival meetings. The invitation was accepted, and immediately after the Coral camp meet- ing I went to that place. I found the preacher appointed by the conference, had been obliged to resign because of ill health, and the work was being supplied by the local help. The meeting was held in a large country church, in a thick- ly-settled farming community. From the first the interest was strong, and the meeting increased constantly in power. At the end of the second week the newly-appointed preach- er came on, but refused to take part in the meetings until he was moved and settled. Being in poor health and in need of help, and knowing Mr. Redfield, I was requested to write forhim to come. A letter was at once forwarded to a friend, inquiring for Mr. Redfield's address. The letter was taken to Mr. Redfield at St. Charles, where he was awaiting the result of an effort to get him an opportunity to hold a meet- ing in that place. He answered at once, saying he would come on the following conditions: "I. That the preacher in charge of the circuit requests it. "2. That I can go straight on the Bible and the Disci- pline. "3. That the preacher in charge will take hold of said work with me." When his letter was received at Mt. Pleasant, it was taken immediately to the preacher in charge, who replied, "I want him to come; I want him to be Dr. Redfield; I will take hold with him and do the best lean." A letter was now written to Mr. Redfield to come, inclos- ed) WORK AT Mr. PLEASANT. 45 ing the words of the preacher in charge. He arrived on Wednesday. That night he preached and the preacher in charge sat back in the congregation near the door. The text was, "For he that will save his life shall lose it, but he that will lose his life for my sake, and the gospel's, the same shall save it." The congregation was large, and very attentive. Many had complained of my preaching, but now they heard what they never had heard before. The truth came with such vividness and strength, and was attended with such an unction of the Holy One, that Christians were compelled to look over their hopes, and sinners were in amazement. About thirty had been converted, and fifteen had entered the experience of perfect love. One of the latter, then a class-leader, but since a traveling preacher, was put on such a searching of heart that for eight days he dared not profess to be a Christian. At the close of the sermon Mr. Redfield sat down, and turned the meeting over to me. I arose, and asked for seek- ers ; but none came. There had been fifteen the night before. Then the church members were asked to come forward for a prayer meeting ; but not a person came. Opportunity was then given for any to speak; but none embraced it. After offering prayer, I dismissed the meeting. Immediately I was surrounded by^members of the church, who asked, "Is this going right?" I replied, "Yes; you look to the Lord*" The next night Mr. Redfield preached more strongly still. The interest was intense. The pure truth in its search- ing power came upon the mind and heart with marvelous clearness. There was no playing upon the sympathies or passions of the people, but the most honest dealing with the understanding and the conscience. Toward the close of the dis- course the feeling of the audience may be described as awful. When he had finished, he said, "While I sing two short-metre 406 LIFE OF JOHN W. REDFIELD. verses, if any one will forsake the world and come out on the Lord's side, come." He sang to the tune "Shawmut," the words, "And can I yet delay, My little all to give? To tear myself from earth away, For Jesus to receive?" At first the congregation attempted to sing with him, but he desired them to think. To bring this about, he varied the tune and the words, and repeated both, until every voice but his own was hushed. He then sang the second verse with great sweetness and power: "Nay, but I yield, I yield, I will hold out no more; I sink by dying love compelled, And own Thee conqueror." Not a person had moved. He then said, "Perhaps some one has a confession to make. 1 ' No one responded to this. He then pronounced the benediction, and the congregation dispersed in great quietness. Many came to me and asked, "Is this going right?" to whom I answered, "Yes; you look to the Lord." The next night the truth seemed to come with still greater power than the night before. The house was packed to its utmost capacity. Every eye was fixed intensely upon the speaker. The minds of the people were Jed to the judgment scene, and made to look over the acts of the life and the feel- ings of the heart under the light of God. The people began to lean toward the speaker; here and there one rose to his feet. A deathly pallor spread over every face. But all was still, save the preacher's voice, which, in measured tones, with great clearness and distinctness, pronounced the truth that arraigned all at the bar of God. At the close of the sermon, more than twenty were standing on their feet, while the very hush of the congregation was painful. He closed, MANY SEEKING SALVATION. 407 and gave the invitation. The congregation arose, and before a word could be sung, there was a simultaneous rush from all parts of the house toward the altar, with wailing and lamentations, and screams for mercy. There could be no orderly praying, but every one broke out for himself. Chris- tians, and backsliders, and sinners, were mingled. More than eighty had come as penitents. One of the most fastid- ious of ladies came screaming most disagreeable halle- lujahs; and continued them after she reached the altar. It awakened my curiosity, and I watched her with much inter- est. At last she screamed out, "There; I've said I'd go to hell before I'd shout." In an instant the power of God fell upon her. Her hallelujahs were changed to the sweetest tones. She rose to her feet, and flew about the house, shout- ing "Hallelujah" as she went. So great was the feeling among the seekers that it was about impossible to instruct them, or even to gain their attention. Now and then, with shining face, one would spring to his feet to tell what Christ had done for him; but the screaming for mercy by those still seeking, drowned their voices. Thus the meeting went on until a late hour. Finally the seekers, from sheer exhaustion, quieted down, and the service was closed. Up to this time there had been no opportunity even to introduce the two preachers. Each night the preacher in charge had seated himself in the rear of the congregation, and when the service closed, would immediately leave the house. But now, after the service closed, he came forward and was introduced. It is quite possible that if Mr. Red- field's effort had been a failure, he would not have come forward at all. He said, "I have taken no part in these meetings heretofore, but now I will be on hand every night to assist." Turning to me, he said, "I will take charge of the prayer meeting, before preaching to-morrow night, and you take charge of it after the preaching. Hereafter we will alternate in that manner." LIKE OF JOHN W. REDMKLD. On the way to our lodgings, I remarked to Mr. Redfield, "Doctor, that was glorious." "Oh, but we must go forty feet deeper yet!" he ex- claimed. The next night, Saturday, the preacher in charge was on hand, and in a very systematic manner took charge of the prayer meeting before preaching. The scene during the remainder of the evening, the matter and manner of the discourse, and the results, were similar to those of the evening before. It seemed as though the forty feet deeper stratum was reached. On the way home, I again remarked, "Well, that was glorious!" "We must go ten feet deeper yet," said Mr. Redfield, in a very impulsive manner. Sunday morning came. A testimony meeting for an hour before preaching gave an opportunity for any to speak freely. Some very humiliating confessions were made, and some very clear experiences related. The sermon was in the same line of those which had preceded it. An altar service lasted until two o'clock. Many were converted, and many entered into the experience of perfect love; among them the invalid preacher of the year before. In the evening the house was filled, and many could not get in. A deathly stillness pervaded the congregation while Mr. Redfield preached. There was the same rush to the altar as on the preceding nights. The preacher in charge stepped forward to take the management of the prayer meet- ing. But when he wanted them to pray, somebody wanted to speak, and when he wanted them to speak, somebody wanted to pray. He became greatly excited, hurried from one end of the altar to the other, and at last turned to me and inquired, "How do you do it? How shall I manage it?" "Let it manage itself," I replied. "Is that the way ?" he asked. lie quietly dropped out, and took no active part in the meetings after that. DOWN, DOWN, DOWN. 409 On Monday night, Mr. Redfield preached on the Way of Faith. But he saw before the service closed, that the subject was premature. He went groaning all the way home. He remarked as we entered the house, "We must go sixty feet deeper yet. In such meetings, you must go down, doiun, DOWN, until all is broken up; then the work will go of itself if there is not a preacher within forty miles." The next night, the plow of truth went in deeper than at any time before. How the power of God came with it! A doctor of medicine by the name of Roe, had been listening to the truth night after night but had made no move. He was a member of the church, but wholly backslidden. During the altar service he was heard screaming for mercy with all his might; and was found rolling upon the floor in great agony. He was a large man, with a powerful voice, which soon drowned all others. He at last began to confess that he had been called to preach the gospel, but had run away from duty. Late in the evening he fgund peace. One night, Mr. Redfield preached a discourse of marvel- ous eloquence. His subject was, the Final Catastrophe of Earth. He drew a vivid picture of the earth with its inhabi- tants; the various elements of the earth subject to their Mak- er, performing their offices, men engaged in their various avocations, when, in an instant, at the bidding of Jehovah, the falling rain became drops of fire, the rivers, and the lakes and the oceans, all liquid flame, etc., etc. A student, who was preparing for the law, who sat on the front seat, said afterwards, he found himself looking upward to see the drops fall; and many in the congregation thought the time had come. Another passage in the sermon was as follows: "Suppose, that in the judgment, your soul and your body should be remanded to the grave, there to be confined forever, with no want, from cold, or heat, or hunger, or thirst, but only this, 'I want to get out.' And when age after age has 410 LIFE OF JOHN W. RHDFIHLD. gone by, anil the confinement has become almost unendura- ble, you cry out in your anguish, 4 IIow long, O Lord, must I lie here?' and back should come the answer, 'Eternity! eternity!' And age after age again goes by, and you cry out, 'How long, O Lord, how long?' and the answer comes, 'Eternity ! eternity!' You would jump into a hell of liquid fire to be free." Mr. Redfield was with us two weeks and then returned to St. Charles. During this time he had won a permanent place in the affections of every fully consecrated man and woman, and every young convert. With weeping eyes they bade him good-by the last night. The meeting continued for three weeks longer, ending in a quarterly meeting. The presiding elder took great pains to explain to the saints when they should say amen, and when they should shout, but his motive was so apparent, and his instructions so void of spiritual wisdom, that they failed to make any permanent impression. We now began to note the permanent fruit of the meet- ing. More than one hundred had been converted, and about seventy-five had experienced perfect love. The Sunday night after Mr. Redfield left, Mr. F , the preacher in charge, preached with unusual liberty for him. When the invitation was being given for seekers, a ladv who had lately been converted, and then sanctified a few days after, went to him and asked him to go forward as a seeker; but he repulsed her. With a scream she fell to the floor in great agony. A large number came forward, and the prayer meeting commenced. When the service had closed, as I turned to prepare for leaving the house, the lady referred to, who was still prostrate on the floor, cried out to me, "He says you set me at him." This arrested the atten- tion of the congregation, the greater part of which remained to sec what it meant. In the pulpit, on the floor, reclined Mr. F- and the invalid pn.-achcr, in consultation about THE PASTOR'S CONFESSION. 411 something. In answer to my inquiry as to what the diffi- culty was, the latter replied, "Brother F is in an awful state if he did but know it." Aware that my name had been mentioned in connection with the case, I refrained from say- ing anything further. In a few moments Mr. F arose, stepped forward to the desk, and began an explanation. The lady, who was still prostrate on the floor, evidently in burden for him, cried out, "You have a confession to make." He then said, "I have been very angry since these meetings have been in progress. One night when passing out of the house, I said in the hearing of several persons, 'It makes me mad to see how these preachers act'; and a sinner near me said, 'If that is so, you had better go forward for prayers.' " "You have not confessed all," said the burdened sister. The preacher continued, "I have been in the habit of writing for mere literary papers to piece out my salary ; and my articles have not been of a character consistent with my call to the Christian ministry. I see now I have done wrong in this; I must stop it; I will." "There, that will do," said the burdened sister. It was now eleven o'clock, and the entire congregation was still waiting to see the end. He now went down into the altar, and asked the prayers of the congregation. Some of the membership who had stood aloof from the work, and whose character for consistent piety was not the best, now gathered around him, and began to pray for, and to talk to him. I finally interfered, and said, "You had better keep still, and let Sister B lead him. She can do more for him than any of us." Twelve o'clock came, and still his friends and the congrega- tion were waiting for him. He now began to talk out his thoughts and feelings. "It is plain to me," he said, "that if I do not consent to take the track Dr. Redfield does, God will leave me." Some time elapsed, and his ministerial friend asked, "Brother F , what are you thinking about?" 412 LIFE OF JOHN W. REDFIELD. He replied, "I am thinking of what occupation I shall take up?" About two o'clock in the morning, he suddenly arose, and said to his wife, "Let us go." Sister B and her husband went with them to their place of stopping, and as soon as he came from his room in the morning, she renewed her labors with him. He finally refused to go any further and in a short time became an opposer of the work. A few years after he left the Methodist Episcopal Church, and united with an unorthodox denomination. CHAPTER LX. ON returning to St. Charles, Mr. Redfield found that the preacher in charge had taken a decided stand against his holding a revival meeting there. Among his reasons for so doing he said, "I have been sent here to guard this pulpit against Redfield and Coleman." "What have you against them?" was inquired. "Nothing," said he; "I believe them both to be good men; and they are doing good; but they must be sacrificed for the good of the church." When it became known that he had refused the pulpit to Mr. Redfield, some of the Baptist people suggested that he could have their pulpit, as their preacher was away. Ac- cordingly, arrangements were made for Mr. Redfield to preach in their church for one Sunday, which he did morn- ing and evening, to the delight of the pilgrims, and many outside the churches. Mr. Redfield was also invited Jto preach the following Sunday, to which he consented, and arrangements were made for it; but on Saturday, when too late to take up the appointment, his friends were informed that he could not have the pulpit. Mr. Howard, the Meth- odist pastor, had been to the officers of the church, and had presented the matter in such a light, that they withdrew their invitation. A trustee of the Universalist church, which was unoccupied at the time, overheard the conversation in re- gard to the Baptist pulpit, and immediately offered theirs. As it was too late to circulate the action of the Baptist people, this offer was accepted, and Mr. Redfield preached morning and evening in the Universalist church. As he would not leave the place for a few days, he also preached there Mon- day evening. Monday Mr. Howard went to Chicago to counsel with (413) 414 LIFE OF JOHN W. REDFIELD. Bishop Simpson, who instructed him to call a meeting of the official board, and decide whether in its judgment the mem- bers who went to hear Mr. Redfield preach had withdrawn from the church, and if decided in the affirmative, he should read them out as having so withdrawn. He returned, and called together such of the official board as would follow his leader- ship, and they declared these members withdrawn. A ma- jority of the official board, who were not present, nor knew of the meeting, were declared withdrawn, as well as five out of nine of the trustees of the church. Fourteen persons were thus declared withdrawn, though one of them, a broth- er's wife, was not a member of the church. Wednesday evening these persons, with no knowledge of what had occurred, went to the church prayer meeting as usual. But Mr. Howard, contrary to the usual custom in that church, announced that he would call on those he desired to have pray, and the old workers in the church were all left out. Sister Foot, a woman above sixty years of age, and more than ordinarily intelligent and cultivated, when she perceived the object of Mr. Howard, groaned aloud. He sprang to his feet and in a loud voice commanded her to be silent. Thinking she would be unable to control her sorrow, she arose and left the house; when outside the door, her feel- ings gave way and she cried aloud for God to have mercy. At the close of the prayer meeting, Mr. Howard read them out of the church. On Sunday morning this was re- peated, and when the quarterly meeting came some time after, they were read out as withdrawn the third time. Under the laws of the state of Illinois, the office of a trustee of a religious corporation becomes vacant only by ex- piration, death, or resignation. Five of the persons read out were trustees, a majority of the board. Their places had to be declared vacant by resignation, as they were all alive, and their term of office had not expired. These men, none of them, resigned; therefore somebody had to make an affi- AGAIN AT ST. CHARLES. 415 davit before a magistrate, that they had resigned. But such was the heat of opposition to Mr. Redfield and his friends, that this was done. I returned to my home near Elgin that same week, and hearing that Mr. Redfield was holding meetings in St. Charles, I went there on Saturday. On the train I found a lay brother from Marengo on the same errand. We got off at Wayne Station, and walked across the fields to the house of John M. Laughlin; and who should open the door at our knock, but Mr. Redfield himself. As soon as he recognized us, he asked, "Are you ready to lose your heads?" We were seated and the matter was explained, as related in this chapter. A prayer meeting had been appointed at the house of Elisha Foote, a man seventy-five years of age, a Methodist for nearly fifty years, and a brother-in-law of Rev. John Clark, noted in Methodist history, as a missionary among the Indians. A wagon load of pilgrims from Mr. Laughlin's went to that prayer meeting. When we arrived the old man was offering the opening prayer. In it he compared the circumstances of the company to those of the children of Israel at the Red Sea, with the mountain on either hand, the sea before them, and the enemy behind; and he pleaded for divine guidance and help. The crying of the company could be heard out into the street. When he ceased, we opened the door, and to our astonishment, instead of fourteen, there were more than sixty present. This was more than half the membership of the church. The prayer meeting went on. Some time was spent in testimony, and save one exception, that in the old man's prayer, was the only allusion to the trouble, in the entire meeting. In the evening another prayer meeting was held in the same room. The company was larger than in the morning. Some more of the society, and some from the Baptist and Congregational churches, met with us. The same blessed spirit prevailed. This time there was not an * 416 LIFE OF JOHN \V. REDFIELD. allusion to the trouble. The bliss of a present salvation made them blessedly forgetful of it all. While Mr. Redfield was waiting here, he wrote the fol- lowing letters which will explain themselves: "\VAYNE STATION, October 20, 1859. "Dear Brother Rogers: We had a visit from Brother Coleman and wife yesterday. The conference refused to grant the petition of the First church of Aurora, to supply the pulpit with Brother Coleman. Presiding Elder A d said he should not go back, if it shut every store, and bank, and church in the city. Presiding Elder H k also said, 'This stuff has got to be put down.' But the people in Aurora say they will get a hall, or build a church; and Brother C says if they do, he'll preach for them. "We have just heard from the Genesee Conference. They have expelled at least three more, and probably will expel others before the conference closes. Well, bless the Lord ! We expect Brother Roberts out here in a few days, and shall learn more of the particulars about the doings there. "The pilgrims here are anxious to have us hold a meeting, here this fall. But. whether the preacher will allow it or not I cannot tell. I shall not ask him if the way opens.* I shall obey God rather than man. We have good news from St. Louis. God is favoring Zion in the Sixth Street church We shall stay here without doubt two weeks longer. "We learn that without doubt the Methodist preachers generally are going to follow the Genesee Conference, if they cannot in any other way put down this heresy, as they call it. But while Illinois is a free state for white men, I think I shall obey God rather than men; and keep going on as long as I can. "Give the pilgrims our love. "J. W. REDFIELD." This was baaed npon a hope that the Baptists would invite him to hold a meeting. LETTER TO MRS. KENDALL. 417 "ST. CHARLES, Kane county, 111. October 24, 1859. "My dear Sister Kendall: We have long wondered why the mails did not bring another of your very welcome letters, all of which we preserve with great care, and read over and over again to the precious pilgrims in this western world. But we have learned from Brother Roberts that you have been quite sick. "We have also learned of the infatuated conduct of the Genesee Conference toward those precious men, whose record of fidelity to God is recorded in the Book of Life. How my heart takes courage to breast the storm when I learn that men are found in this nineteenth century who, like Luther, can suffer, but cannot yield God's rights. These facts are green spots in the Sahara of formalism. A chord has been touched that vibrates to this far West, in many an honest pilgrim's heart. Yes, they feel the blow that struck Roberts and M'Creery, and now has fallen on the heads of Stiles, Cooley, Wells, and Burlingham. And you may confidently believe that hundreds in this region are in sympathy with these men of God. Already quite a number of prominent laymen have taken the stand of the Albion convention, that they will with- hold supplies from ministers who oppose vital godliness. Some say they will use their money to help these proscribed men of God. "I am not surprised at the developments in the Genesee Conference. But they came sooner than I expected. I think our good and hopeful brethren will soon learn that the Methodist Episcopal Church will never wholly reform. The struggle has at last come. May God help us in love, kindness, and firmness to stand for the right. "We have just come from a most glorious revival, about sixty miles west of here. We witnessed old Bergen power beyond anything I have seen in the West before. Doors are opening all around, but there are many adversaries. The 418 LIFE OF JOHN W. REDFIELD. presiding elder on this district says tms work must, and shall be, put down. Father Coleman, whom you know, took work in Aurora last year, as a supply, and God was with him. The church sent a petition to conference to have him returned, but it was refused. Such is the spirit manifested by the authorities of the conference, that the people are think- ing of getting a hall for him. The conference granted a similar petition from worldly men of a Universalist stamp for the return of Lyon, the little dandy from Buffalo, against the wishes of many in the society. "If Mattie's health will permit, we expect to go into one or two more battles in this section before we go South. The motto given Sister Roberts, 'Go thorough, but hurry,' I have adopted. I shall do all I can for Jesus until I am stopped. We shall look for you and Sister Hardy to visit the people in this region before long. "We desire more full details of the conference proceed- ings, and Brother Purdy's camp meeting. I learn, in a round-about way, that they have cracked the whip in Brother Purdy's face. I am glad of it, for nothing but that will open his eyes to the fact that he has nothing to hope on the fence. I think, now, he will be likely to herd with the pil- grims, fight their battles, and share their persecutions. "The Lord bless you forever. "J. W. REDFIELD." CHAPTER LXI. IN a short time Mr. Redfield returned to St. Louis. The evening before he started was spent in company with the writer. No one else was present, Mrs. Redfield and the family with whom they were stopping being away at a prayer meeting. Mr. Redfield gave the entire evening to a review of his life work. It was more in the form of soliloquy, or thinking aloud, than a narrative. He dwelt much on the gloomy side. He spoke of place after place where he had labored, places where Methodism was nearly extinct, or struggling for an existence, where by the blessing of God he had been instrumental in increasing the membership until the societies were strong enough to support the other class of ministers, who would then go to work deliberately to destroy their peculiarly Methodistic character. After spending some time in this manner, during which for several minutes at a time the large tears would run down his face, he at last began to look on the brighter side. In Burlington, Ver- mont, he could name a few who were holding out firm and strong. In Syracuse, Rochester, and Albion, in New York state; in Appleton and Beaver Dam, Wisconsin; in Marengo, Woodstock, Elgin, Mount Pleasant, St. Charles, and Quincy, in Illinois; and St. Louis, Missouri, there were some tried and true. As he talked of them and the probability of their getting through to the skies, he became joyous in the extreme. This singular evening was concluded with prayer, in which he prayed for many of these pilgrims by name, with evidently a keen perception of their peculiarities and difficulties. Could those favored ones have been within hearing of that remarkable prayer, it would have been to them a matter of almost priceless value. It is not every one who has such a friend, or a friend in such communion and power with God. (419) 420 LIFE OF JOHN W. REDFIEI.D. On their arrival at St. Louis^ he found that disaster had overtaken the new society, and its membership reduced from two hundred and seventy-five to about one hundred. After he left them in the spring, they employed a man by the name of Dunbar to preach for them. He was the reputed author of the Sunday-school hymn, titled, "A light in the window for thee." He came, and for a season his sensational style drew large crowds. He insisted upon the society going into larger quarters, at an expense of $1200.00 per year, and their paying him nearly as much; besides which he rented a theatre for a Sunday afternoon appointment. Altogether, the financial burden became so great, that soon murmurs began to arise. Brother Wickcrsham, a careful, successful financier, in his own business, remonstrated. He thereby got in the way of this lofty man, and was crowded by him until he could endure it no longer, and he withdrew from the church. This caused others to do the same. The enthusiasm was checked; the revival spirit was lost. The society now refused to be led by this hair-brained fellow; and then he left them, taking what would go with him to the Mariners' Bethel. In a few months he fled the city, and three or four years after he was arrested and tried on a charge of bigamy, and sent to the penitentiary in Minnesota. When Mr. Redfield saw the desolation this man had caused, he was nearly heart-broken. It so wrought upon his mind as to induce a slight stroke of paralysis. He was now obliged to cease entirely from all public labor for a sea- son, and put himself under medical treatment. By spring he had so far recovered as to be able to preach again, but the society had lost its prestige, though those who had fol- lowed Dunbar returned. But the work in other parts was prospering. Three miles south of Elgin, on Fox River, was a village of about fifteen hundred inhabitants, then known as Clinton- ville. Years before, it had been a Methodist appointment, THE NEW SOCIETIES INCREASE. 421 but long since had been abandoned. There were a few faithful Methodists living in and round about the place. Two local preachers, C. E. Harroun, the one saved in Mr. Redfield's first meeting in St. Charles, and D. F. Shephard- son, went into the place and commenced a meeting. Soon the Spirit began to be poured out in great power and many were converted. The little band in St. Charles, which had been read out of the church, within a fortnight found their number to be about sixty, and that something must be done to provide for them. They rented some rooms on the ground floor of an unoccupied hotel, and by taking out some partitions, prepared and seated a place for worship, which would seat about two hundred people. The first Sunday in which they occupied it, the writer and another local preacher were present, and were invited to preach. At the close of the morning service, the writer was invited by this band to preach for them, and accepted the invitation. By the following March, they num- bered one hundred and twelve. Rev. I. H. Fairchild, a local preacher belonging in Woodstock, invited the family of his brother-in-law, L. H. Bishop, to assist him in holding a protracted meeting at a country school-house, where there had been no preaching for about fifteen years. He was no singer, while they, five in number, were all good singers, and could be of great help to him in the work. In a few weeks about forty had been converted, many of them heads of families. The question now arose at each one of these places, "What shall we do with the converts?" and Mr. Redfield was sought for advice. What the advice was and his rea- sons for it, can be best given in his own words. He says, "I well knew that we must now show our hand, if we meant the Methodist Church to see the need of permitting Method- ists to enjoy Methodism. So I wrote to them for the first to keep every one, and organize under the Discipline as we 29 422 LIKK OK JOHN W. REDMELD. had in St. Louis. This wjis being clone in the East also, and I thought that it might lead the General Conference to meet in May of the next year, to correct the abuses from which we had suffered, re-instate the members and ministers who had been excluded, and give us guarantees that the preaching of living Methodism would be sustained." This advice was accepted, and three societies were organ- ized; and waited the action of the General Conference in May. But there were some encouragements to Mr. Redfield amid all that he was called to suffer. Some good fruit re- mained, and some of the saints who had gone through the fire with him were passing away to their reward in clouds of glory that showed that the narrow way he had chosen led to joys immortal. The following account of the life and death of Mary Ferguson, of St. Louis, furnished by Mrs. T. S. La Due, formerly Mrs. Kendall, relates to one of these. She says: "Mary Ferguson was a favorite everywhere, welcomed alike by young and old in the church. No church party or sociable was considered complete without her wit and beauty. Pastors and presiding elders made her welcome to their families, the more as she was the only daughter of a widowed mother, and refined and very intelligent as a companion. Not one of them, she told me had ever treated her other- wise than as a perfect creature ready for heaven at any hour. "Her beauty was uncommon, and her brothers and friends were anxious to see it set off in ornaments and gay apparel as the world judges of beauty. She needed none. Her graceful form, intellectual head, large, lustrious black eyes, with tender drooping lashes, glossy raven hair, parted smoothly back from a high, white forehead, delicately molded features, which usually wore a very thoughtful expression, needed no setting by human arts. "No minister or class-leader had ever intimated to her that the ornaments she wore were not in keeping with her profes- sion their own families wore them. ACCOUNT OF MARY FERGUSON. 423 "She had been taken into the church without a change of O heart, or even conviction, which to all real Methodists means a putting off the old man so completely that by the power of the Holy Ghost the new man is put on, and as an evi- dence that Christ is within the fruits are seen. Up to the time she heard Dr. Redfield's searching sermons on the new birth, the crucifixion of self, the strait gate and the narrow way, Mary never had dreamed of such experiences as the right of the believer in Jesus. With other formalists, she gaily looked on, full of caviling and doubt. "She ventured in one day, however, to a social meeting with other church members. Se was drawn by a love for the honesty and earnestness of the doctor's appeals. That day he was lead very clearly, he said, to pray for her as one who was stabbing Jesus to the heart, by giving the lie to her profession living, dressing, acting like a child of the devil, while solemnly pretending to be a child of God. "She was shocked, mortified, outraged that a minister should so dare to insult her before such a company. She de- clared she would never be found in his presence again; and when, after a few evenings, she was persuaded to hear him once more in the Sixth street church, near her mother's house, she was still so indignant that as he arose in the pul- pit, she resolutely turned her back to the end of the pew that she might not see his face. "He had not proceeded far, however, when the truth came with such power that she said she was seized as by an invisible hand and wrenched around in her seat till she found herself gazing into his face, and felt the tears rolling down her cheeks, with neither power nor disposition to turn away. That night she was converted born again and, for the first time in her life, tasted rest and everlasting joy. Oh, how she praised God that one minister had dared to deal faithfully with her soul. That prayer, which had roused all the slumbering rebellion in her heart, had revealed her real 424 LIFE OK JOHN W. RKDFIELD. condition ami constrained her to fly to Christ and be saved. She hastened home, and told her mother. Stepping to the glass, she caught a glimpse of the long, white plume upon her hat. 'Slowly and solemnly,' her mother told me, she laid aside the hat, took off the plume, stripped the heavy gold rings from her fingers, unfastened the brooch at her throat, and the glittering pendants from her ears; then step- ping to the grate, where a bright fire was burning, laid the costly plume upon the glowing coals, and stood and watched it burn with evident satisfaction, saying to her mother, 'Oh, how light I feel! The world is gone /' "Her mother, for a moment, feared she did not realize all she was doing, but was very soon reassured by her account of what the Holy Spirit had that evening written upon her heart. "She talked with members and ministers of her former in- consistent course of life, living like a mere butterfly of fash- ion, going the round of pleasure, sociable, party, ride, con- cert, etc., like a very child of the world, an utter stranger to the joys of everlasting life. "She told me she wrote very plain letters to those minis- ters who had been foremost in leading her into these gay scenes, expostulating with them for their lack of faithfulness, and warning them that unless they repented as she had, they must expect to wake up in the world of woe! These letters were never answered. One by one, old friends and flatterers forsook her, even ministers and presiding elders that ought to have rejoiced with her. "She had turned her back upon the world, and the worjd turned its back upon her. This gave her a fresh evidence that she was a child of God, and all alone in her chamber she settled it with the Lord, again, and again, that she would endure unto the end. As her consecration was tested and she did not waver, immortal joys were poured into her heart, such as she had never dreamed a mortal could know! ACCOUNT OF MARY FERGUSON. 425 *********** "But consumption brought her to ah early grave. Yet oh! the glory that was let down into that sick-chamber! I used to love to sit by her bedside and hear her tell of the visits from Jesus she was permitted to enjoy, in the long night-watches. As pain increased and she was confined to her room, and only now and then one came in, to whom she could confide the joys and conflicts of 'her heart, Satan pressed her sore to complain, but she looked to Jesus, and power came to rejoice! There were times she said, when heavenly music was given to quiet her restless nerves. I think it was even so, for at times such an unearthly beauty would gather on her fair face, and the eyes glow with such spiritual depth and beauty as we talked of the things of God, and she tried to describe to me the strains of melody that floated down into her soul from the upper choir, that I felt like one entranced, such was the heavenly hush of sacred awe! "She said to Dr. Redfield one day, as he was leaving the city for a short time, and he was telling her of the many temptations he had to discouragement, on account of the murderous spirit that was roused in the M. E. Church, min- isters and presiding elders publishing and threatening to ar- rest him, official members declaring if they could meet him on the street anywhere they would horsewhip him, etc., etc. 'Doctor, you ought to praise God that you ever came to St. Louis, if only my soul is saved! I mean to endure to the end, and I may go soon I think I shall, and I want you to preach my funeral sermon. Tell them what I was saved from\ and remember if I go first, and I am permitted, I will stand on the battlements of glory and be the first to hail you as you come up!' The Doctor promised to remember her request, and wept for joy to see such fidelity to God in one so young and so lately separated from all the world calls promising. 426 LIFE OF JOHN W. REDFIKLD. "A few weeks after this, she fell asleep in Jesus, witness- ing to the last, that she had no regrets in leaving the world. Jesus' image was so reflected, from her very countenance lit up with glory, and her calm, joyful messages to the brothers away, that no one ever doubted for a moment, but that she was ready, when Jesus called her to the mansions above. "She gave directions to her mother for the funeral, re- questing as a favor, that there be no display beyond the presence of her Bible class as pall-bearers. "She desired to be laid out in a simple white mull, with- out flowers, except in her hand; and as was the custom for young people, in a plain white velvet coffin. Dr. Redfield was in the city, and preached as she had desired, dwelling much on the rich reward of those who are to 'come up through great tribulation, having washed their robes and made them white in the blood of the Lamb.' "To me it was the most glorious funeral I ever attended! Sorrow seemed to flee away, as the white coffin was borne down the aisle of the church to the front, and those twelve young ladies dressed in pure white, were seated around it, bearing a faint resemblance to the purity of her who had gone, and to the home where she was now safely housed forever and ever ! "A large concourse of people were present. The brothers from a distance were there, who had been very proud of their sister while she was gay, and when they heard the account of her glorious conversion and happy death, and messages to them, trembled like stricken men, and were forced to acknowledge there was a reality in the religion of Jesus Christ. The Doctor was deeply affected as he gave the closing scenes of her life, and her last exhortation to him, to praise God if only she -was saved as fruit of all his toil and suffering in spirit in St. Louis. Perhaps he remembered the counsels of his own sister Mary, who had so often en- couraged him to endure unto the end! As the saints were ACCOUNT OF MARY FERGUSON. 427 singing at the close the favorite hymns of the pilgrims in those days, 'We're going home to die no more,' and the 'Beautiful world,' when they came to the chorus, 'Palms of victory, crowns of glory, we shall wear in that beautiful world on high,' the glory of God filled the place, and many who had been saved in the Sunday-school were greatly blessed. The relatives kindly furnished a number of carriages, so that several of us could accompany the remains to their resting place in the cemetery six miles south of the city of St. Louis. "We gathered about her after she was tenderly laid away, and sang as a band of pilgrims traveling to the same home, that song again, over her grave, 'Beautiful world'; and as often as we came to the refrain, 'Palms of victory, crowns of glory, we shall wear in that beautiful world on high,' waves of joy rolled over us as we thought that one more was added to 'the innumerable company,' 'redeemed through the blood of the Lamb!' As we returned to the city, some of us were so blessed as we sang on our way, that several lost their strength in the carriages, and shouted loud hallelujahs! Never have I known of such a glorious funeral as that was, the first fruits unto God of Dr. Redfield's labors in the city of .St. Louis. By several, it was thought to be a remarkable coincidence, that when Dr. Redfield received his final stroke of paralysis, that those in the room with him as he breathed his last, felt a strong and clear im- pression that Mary's spirit was indeed hovering near. Who knows but that she did come to the battlements, and looking over, send a salute down to hail the one who had dared to tear off the bandage from her eyes when closed by sin, and cause her so to see herself that she flew to the foot of the cross, gave up all forever, and was saved !" On February 14, 1860, Mr. Redfield wrote the following letter referring to events then occurring in various quarters: 428 LIFE OK JOHN W. REDFIEI.D. "Dear Brother and Sister Foot: "So greatly does my large correspondence press me that I am compelled to make one letter do for a place, or I should have written to you before. I learn by way of Brother Tyler of your prosperity. I am learning from various quarters where they have heard of the stand you have taken that the same thing for the same cause is contemplated. I feel deeply burdened at the melancholy sight of the Meth- odist Episcopal Church in arms against effective Methodism; and putting fidelity to Methodism down as a capital offense, and rending the church in an effort to rid it of soul-saving piety. I have long seen the tendency to this, and trembled at the threatening division, which must come if one party or the other would not abandon its position. But I saw clearly that if the pilgrim party compromised God's rights, and low- ered the standard of piety at the demand of the other, all efficiency for soul-saving would be at an end, and our church would sink into a powerless formalism. "February 27. "You see by my dates that I have been interrupted. The fact is, we have been passing through a squall. Our preacher here proved to be well calculated to stir up strife, by going from one to another and retailing the stuff that our enemies invented. Both he and one of our leading men have been, and still are, trying to rend us in pieces. That man. is bent on ruling or ruining us. But Got! is still with us, and though they have left and taken as many as they could persuade to go with them, trusting in God, we expect to live and enlarge our borders. We have a good and reli- able membership, who are now engaged in planning for a new church. We expect that our late preacher will soon run his race and leave the city. "I have just received a call from Mt. Vernon, Iowa, to come, or send some one to preach the salvation that saves. The writer, a stranger to me, saw the report given of my LETTERS TO MRS. FOOT AND MR. ROGERS. 429 connection with your affairs at St. Charles, and wrote to me for explanations. I answered, giving a full account of the matter. I have now received another letter stating that the same opposition had developed there, and for the same cause; and the faithful are now threatened with expulsion if they persist in praying for and exhorting the church. The spirit of the letter seems to be right, and as well as I can judge from its tone, and the manner of reporting the facts, that it is not a fault-finding spirit, but an honest desire to see the cause of God prosper. "I write this much to prepare the way to ask if Brother T cannot go to their relief. At all events I wish he would write and learn the state of things, and get what items of information as may be needed to form an opinion as to what is best to be done. Please communicate with Brother T about it. "Has Brother Cooley come yet? Brother Roberts wrote me that he would hasten him on, although he was greatly needed there. But they are careful to do nothing, more than they can help, to prejudice their case before the coming Gen- eral Conference. After that, if nothing is done to make things right, a conference will be organized, and then your place will be provided for regularly. "Love to all. "J. W. REDFIELD." On March 26th, he wrote to Brother Rogers as follows: "I long to hear from you, and learn of the state of religion among you. We have been having a trying time here, but the Lord has conquered for us. We expect to go to work to build a new church at once. "This mighty work is rapidly spreading, and my calls are far more than I can accept. I expect from present appearances, that after the General Conference, we shall have another conference organized, which will carry the battle to 430 LIFE OF JOHN W. REDFIELD. the gates, and we shall sec a great and glorious revival of genuine Methodism, carried on by local preachers. If the conference preachers will not go the way, in the name of the Lord, the local preachers will. "J. W. REDFIELD." April 6th, 1860, he writes again to Brother and Sister Foot, as follows: "Your welcome letter was duly received; but my large correspondence prevented me from answering until now. Every sentiment of my heart is enlisted in your behalf. God is raising up a great people, and you in St. Charles have the honor and disgrace of standing foremost. I have written Brother Roberts to hold on, and not send a preacher to you until after the General Conference. It begins to look as though we will have to organize immediately after that, in a permanent form. I am greatly rejoiced that God has raised up a preacher for you. Please send a statement of your wants and condition to Brother Roberts. "I send you a number of circulars, and desire that all the pilgrims will give us at least ten cents each towards building a church here. The lot will cost $10,000. We want to build two more to meet the wants of this great city. But we are poor, and need help. "Yours, "J. W. REDFIELD." CHAPTER LXII. A LAYMEN'S Convention was called to meet in Olean, February i and 2, 1860. As the principal members of the church in that place were in sympathy with the conven- tion, it was designed to hold it in the Methodist church; but upon an application by a member of the church, Judge Green granted an injunction upon the trustees restraining them from, and forbidding them to, open the edifice for that purpose. With commendable liberality, the trustees of the Presbyterian church tendered the use of their house, which was accepted. At 10:00 o'clock, on Wednesday morning, Abner I. Wood, president of the convention held at Albion, December I and 2, 1858, called the convention to order, and S. K. J. Chesbro, secretary, assumed the duties of his office. After prayer, the call for the convention was read. The first ac- tion of the convention was to provide for the administration of the Lord's Supper, by requesting Rev. Loren Stiles to officiate in the evening. When the names of delegates were handed in, it was found that every charge in the Genesee Conference was rep- resented. A "Free Methodist Church" had been organized, and a delegate from that organization was invited to a seat in the convention. The following petition to the General Conference was adopted, and a committee of five was appointed to circulate it through the conference for signatures. "To the Bishops and Members of the General Conference of the Methodist Episcopal Church, to be held in Buffalo, N. Y., May i, 1860. "Reverend Fathers and Brethren: We, the undersigned, (431) 43 2 LIFE OF JOHN W. REDFIKLD. members of the Methodist Episcopal Church, in the bounds of the Genesee Conference, respectfully represent to your reverend body, that a very unpleasant state of things prevails in the church throughout this conference. This difficulty has grown out of the action of the conference. Many hon- estly believe this action to have been wrong and oppressive. We, therefore, ask your reverend body to give to the judicial action of the Genesee Conference, by which six of the min- isters, to wit: B. T. Roberts, J. M'Creery,J. A. Wells, Wil- liam Cooley, L. Stiles, and C. D. Burlingham, have been ex- pelled from the conference and the church, a fuil and careful investigation, trusting you will come to such decision as righteousness demands. We also ask your reverend body so to amend the judicial law of the church, as to secure to the ministers and members the right of trial by an impartial com- mittee." A petition to the General Conference asking for the inser- tion of an anti-slavery chapter in the Discipline was also adopted by the convention. The following is a copy of that petition : "Reverend Fathers and Brethren: Inasmuch as there are now known to be, in the slave states, many members of the Methodist Episcopal Church, who hold their fellow beings, and even their brethren in Christ, as slaves, contrary to natu- ral justice and the gospel of Christ; and whereas, we believe the buying, selling, or holding of a human being as property, is a sin against God, and should in no wise be tolerated in the church of Christ: therefore, "We, the undersigned, members of the Methodist Epis- copal Church in the - - charge, Genesee Conference, would earnestly petition your reverend body to place a chapter in the Discipline of the M. E. Church, that will exclude all persons from the M. E. Church or her com- munion, who shall be guilty of holding, buying, or selling, or in any way using a human being as a slave." RESOLUTIONS BY LAYMEN'S CONVENTION. 433 With the new year, Mr. Roberts had commenced to publish a monthly magazine, called the Earnest Christian, which called forth the following resolution, which was adopted by the convention: "Resolved, That we are highly pleased with the ap- pearance of the Earnest Christian. The articles, thus far, prove it to be just what is needed at this time, when a con- forming and superficial Christianity is prevailing everywhere. We hail it with delight among us; and we pledge ourselves to use our exertions to extend its circulation." The committee on resolutions reported as follows: "God deals with us as individuals. No man or body of men can take the responsibility of our actions. It is a Bible doctrine, very clearly taught, that 'every one must give account of himself to God.' . "Ministers cannot take into their hands the keeping of our consciences. The right of private judgment lies at the foundation of the great Protestant Reformation. It forms the basis of all true religion. No person who does not act and think for himself -can enjoy either the sanctifying or justifying grace of God. When John Wesley was told that he could 'not continue in the Church of England, because he could not in principle submit to her determinations,' he replied: 'If that were necessary, I could not be a member of any church under heaven; for I must still insist upon the right of private judgment. I cannot yield either implicit faith or obedience to any man or number of men under heaven.' "This is equally true of every honest man. Incur church, the government i? vested exclusively in the ministry; the bishops appointing the preachers to whatever charge they please, and thus having the power to influence them to a great extent, if not absolutely to control them, by the hope of obtaining preferment, if they are submissive, and the fear of being placed in an obscure position if they do not carry 434 LIFE OF JOHN W. RKDFIKLD. out the will of their superiors. They are elected by the ministers, and are responsible alone to the men who are thus completely dependent upon them for their position in the church. The General Conference, possessing all the power to make laws for the churches, is composed exclusively of ministers, elected by ministers. The annual conference, which says who shall preach and who shall not, is made up of ministers. The book agents, wielding a mighty pecuniary influence, are ministers. The official editors, controlling the public sentiment of the church, are ministers. The same principle is carried out in the administration upon our circuits and stations. The preacher sent on it may be in opposition to the wishes of a large majority of the members appoints all the leaders, nominates the stewards, and licenses the exhorters. If he wishes to .expel a member, he selects the committee, and presides over the trial as judge. He goes out with them, and sees that they make up their verdict as he desires. "The only check to this immense clerical power without a parallel, unless it is in the Church of Rome consists in the right of the laity to refuse to support those ministers who abuse their trust, and show themselves unworthy of confi- dence. This only remedy in our power against clerical oppression we have felt bound to apply. "The course of those members of the Genesee Confer- ence, known as the 'Regency party,' in screening one another when lying under the imputation of gross and flagrant im- moralities; and in expelling from the conference and the church devoted ministers of the gospel, whose only crime consisted in the ability and success with which they taught and enforced the doctrine of holiness, and the fidelity with which they labored to secure the exclusion of slave holders from the church this course, so contrary to the spirit of the gospel, as honest men going to judgment, we felt called upon to discountenance. We dare not give these ministers God- RESOLUTIONS BY LAYMEN'S CONVENTION. 435 speed in their bloody work, lest we be partakers in their evil deeds. We accordingly voted, in our conventions, that we could not sustain these preachers who were putting down the work of God. "These efforts of ours to correct great evils have been met by persecutions worthy of the priests of Rome in her darkest days. Men of approved piety, of long standing, whose prayers and efforts and money have been freely given to pro- mote the interests of the church, have been expelled from the communion of their choice for having dared to act ac- cording to their convictions. Therefore, "Resolved, i. That we heartily endorse the sentiments con- tained in the preambles and resolutions passed at the Albion conventions (December, 1858 and November, 1859). The position then taken we this day unhesitatingly affirm, in our estimation, to be right. Convinced more than ever, that we need to act as one body in this matter, we hereby pledge ourselves unflinchingly and uncompromisingly to stand by the principles then laid down ; and to sustain by our sympathy and our aid our brethren in the ministry who have been the subjects of a heartless and wicked proscription. "Resolved, 2. That we heartily condemn the practice pursued by many of the Regency preachers, in reading out members as withdrawn from the church without even the form of a trial, or without laboring with them. We deem it an act of outrage upon our rights as members of the church, contrary to the Discipline, and in direct opposition to the Spirit of Christ. We truly extend to our brethren and sis- ters who have thus been illegally read out from our beloved Zion, the right hand of fellowship. We rejoice that the Lamb's Book of Life is beyond the reach of human hands. And while they continue faithful followers of Jesus, whether in or out of the church, we hail them as members of the body of Christ." LIKE OK JOHN W. K i m -n-.i.n. The report of the committee, after remarks made by sev- eral persons, all on the affirmative, was unanimously adopted. The following resolution, concerning the adherence to the M. E. Church, was also adopted: "Resolved, That we reiterate our unfaltering attachment to the Methodist Episcopal Church ; while we protest Against and repudiate its abuses and iniquitous administration, by which we have heen aggrieved and the church scandalized. Our controversy is in favor of the doctrines and discipline of the church, and against temporary mal-administration. And we exhort our brethren everywhere not to secede, or with- draw from the church, or be persuaded into any other eccle- siastical organization; but to form themselves into bands, after the example of early Methodism, and remain in the church until expelled." On this resolution the following remarks were made: Rev. J. M'Creery said: "Four years ago when we com- menced this war, we sought to bring back Methodism to its pristine purity, and throw out these innovations which had crept in. We can spare all the preachers if the Lord and the people will be with us. We intend to stick to the church. We are where we stood years ago, and intend to stay there. We must stand on the Discipline, which is the constitution of the church. We are not secessionists, and they cannot drive us out, unless they expel us. We purpose to stay in the church. I am in favor of that resolution." T. B. Catton said: "We can organize bands and still be in the church, as it is in the Discipline. I am opposed to secession always. We have organized bands fn Wyoming, and have met with good success, for the Lord has been with us." William Hart contended that the constitution of the church discountenanced slavery. He argued that the Disci- pline granted every member a fair trial. But all those who had been expelled had been denied that privilege. We have no REMARKS ON RESOLUTIONS. 437 need to secede, but to keep right on for God, and not he per- suaded into any other ecclesiastical organization. Four were read out in my section on mere suspicion. He was in favor of the resolution. B. T. Roberts contended that bands were no new things, but were being organized all over the country, and in Europe, for the salvation of souls; and said that Orville Gardner was the leader of one in New York. He hoped these bands would be organized everywhere. If the minis- ters will help, all right; if not, go right on without them. S. K. J. Chesbro said, that the bands in his place had been prosperous, and many had been converted. He gave a history of their organization, which started with only ten members, but now it had thirty. He was strongly in favor of bands, and urged the brethren to do likewise. J. M'Creery did not want to follow the plan of Orville Gardner's band, but the plan contained in the Methodist Dis- cipline. The resolution defines itself. The members of the band in this section had not yet been turned out, and the authorities will not dare to do it. J. W. Reddy said, that the Regency preachers held the opinion that these bands were unconstitutional; but he de- nied it, and argued that we have as good a right to do so as they have to join the Odd-Fellows or Masons. He believed in standing by the church, but contended for the right of religious liberty. He hoped the brethren would go to work with energy and organize these bands. These are characteristic remarks, and show the temper of the convention. The resolution was unanimously adopted. Several other resolutions, were adopted, committees, etc., were appointed, and the convention adjourned sine die. Mr. Redfield was watching these proceedings from St. Louis with deep interest. His letters and his labors in the West, including the proscription used by the church authori- ties there, show that the work East and West was one. 30 438 LIKE OK JOHN W. RKDKIKLD. The following letter will show another phase that was beginning to be manifested, and was destined to become a prominent feature of evangelistic work. It will also show a philosophical vein in his thinking upon a subject that gets but little attention. "ST. Louis, Feb. i, 1860. "My very dear Sister Roberts: Your very interesting letter came to hand last night. I most deeply sympathize with you in your trying circumstances, and feel refreshed by the recital of your daring to obey God when I am so full of haltings in view of public opinion. I have long seen that our church must come to the exact state we now occupy, and that some one must take the stand and meet the conflict. I have shrunk and run from all responsibility I could, and yet preserve anyfhing like peace with God. But I see God has thrust you out into the front rank, and I feel deeply ashamed that I have been so tardy in my labors for the cause of Jesus. Could I see you I could open my mind freely, and tell you my views relating to the matters of which you inquire. "I will say, however, I am more than ever convinced that God is about to perform a work in this land which is to tell in the salvation of myriads, and to stimulate sister churches to a higher tone of religion. And I am equally sure that God will open this era by means and instrumentalities quite out of the old stereotyped forms. Among these instrumen- talities I believe woman is to take a very prominent part. But aside from all theorizing, I shall ask but two questions: ( i ) Does God bless them ? ( 2 ) Are souls converted and sancti- fied under their labors? If these questions are answered in the affirmative, no man can say nay. "As to the polish of rhetoric and philosophy to embellish the cross of Jesus, we have enough of it. As to great learn- ing, to give the pedigree of Christianity and to illumine the dark sayings of the fathers in theology, we have it in abund- ance. But the world is not saved. Science, metaphysics, LETTER TO Mus. B. T. ROBERTS. 439 eloquence, and divinity have marched in solemn grandeur over Christendom, and yet the world is not saved. What we want, what we must have, is a type of religion that will bring God hack to the world; that is, God in the moral phase of his character. And how can this be done except through the emotions of mankind? Men are bound too much by conventional rules, and strive to recommend the moral nature of God by his mental qualities or physical powers. We need to have manifested the love, justice, and purity of God, and this in the out-gushings of a heart that dares to be moved as God moves it. Man fears to betray such 'weakness.' Women are more willing to let God bless them, and this seems to be their calling. "Had any one told me six months before I came to St. Louis that ministers in the Methodist Episcopal Church (North) would abet the vile system of slavery, and not only that, but oppose the doctrines of Methodism, I should have regarded it as a slander. But I am compelled to own the humiliating fact, and that if some one is not raised up to re- establish the broken foundations of Methodism, she has run her race, and must soon be reckoned among the things that were. But whoever undertakes the task must take the consequences of his effort. #########*# "J. W. REDFIELD." CHAPTER LXIII. THE venerable Elias Bowen, D. D., in his history of the Origin of the Free Methodist Church, says: "The General Conference upon which so many anxious eyes were turned, on account of the Genesee difficulties, in the hope that all there would be made right commenced its session May 1st, 1860, in the city of Buffalo, and continued its deliberations during the entire month. It was soon ap- parent, however, that the spirit of early Methodism had departed from that venerable body, and another spirit than that of the fathers the spirit of a worldly, ambitious, tem- porizing policy ruled the hour. The delegates belonging to secret societies, and those of a pro-slavery type, making common cause of it, refused by a majority vote which they contrived to command, to entertain Mr. Roberts' appeal, though in barefaced opposition to one of our strictest rules; and, of course, this ambassador of the Lord Jesus Christ, in accordance with the action of the Genesee Conference in his case, stood expelled from the church." Rev. William Hosmer, editor of the Northern Independ- ent, in that paper, said: 'Methodism has taught us to live in the presence of God, and to shape all our acts under the inspection of his eye. Whatsoever cannot abide this test, must be discarded and abhorred, because it will surely be condemned in 'the eternal judgment' to which we are hastening. That the Court of Appeals, constituted by the last General Conference, did not do its work so as to secure either divine or human respect, is a conclusion forced upon us from every view we have been able to take of the subject. Gladly would we pass by these judicial proceedings without further notice if it were allow- able. But they are of too serious a character, and will be found too far-reaching in their consequences, to admit of (440) REVIEW BY WM. HOSMER. 44 i silent acquiescence. Ecclesiastical courts are not famous for liberality and justice; but we believe the courts of Methodism have not generally sunk to the level indicated by the trial of these appeals. "First in order was the case of Rev. C. D. Burlingham. He was expelled from the Genesee Conference and the Methodist Episcopal Church for doing three things: "I st. Admitting B. T. Roberts into the church on trial. "2nd. Licensing him to exhort. "3rd. Officiating with expelled preachers at a general quarterly meeting held in a Wesleyan church, at the same time that his presiding elder was holding a regular quarterly meeting in the same charge, about three miles distant. "Mr. Burlingham admitted the facts, but pleaded in justification: "ist. That he received B. T. Roberts, and licensed him to exhort, on the unanimous recommendation of the society meeting of the church with which Mr. Roberts had last labored. In this action he believed he was covered by Bishop Baker, who says, in his work on the Discipline, page 159, 'If, however, the society become convinced of the innocence of the expelled member, he may again be received on trial, without confession.' "2nd. That when engaged to attend the general quarter- ly meeting, he supposed that Mr. Roberts had a right as an exhorter to hold meetings. "3rd. That he did not know that the Methodist Episco- pal Church had a society, or an appointment, in the place where the general quarterly meeting was held. He supposed the ground was occupied exclusively by the Wesleyans. "These were the only offenses with which Mr. Burling- ham was charged. "After his expulsion he waited patiently for the General Conference. He did not preach, nor lecture, nor exhort did not attend meetings held by expelled preachers but did 44 2 LIKE OK JOHN W. REDFIELD. penance up to the session of the General Conference. He should have been restored on the ground of having expiated his guilt, if he was guilty of any ordinary offense, if on no other. When his appeal came up, Mr. Fuller,* who had been chief prosecutor in all those trials, challenged several of the committee who had manifested a desire to have Genesee Conference matters fairly investigated. Though the Gen- eral Conference, in constituting the committee, or Court of Appeals, had given to parties the right to challenge for cause^ yet Mr. Fuller, after the first instance, was not required to give cause, but challenged as many as he chose, and they were set aside. He simply said of the challenged, 'he con- sidered them prejudiced.' . "Mr. Olin, of the Oneida Conference, managed the case for Mr. Burlingham with consummate tact and great ability. His plea was a masterly effort, and carried conviction to the minds, we believe, of all who heard it, except the committee. They sent the case back to the conference for a new trial. This we regard as a remarkable decision. Neither party asked for it. We never heard before of a case being remand- ed for a new trial, unless there was some alleged informality in the court below, or defect in the record, or unless one or the other of the parties claimed to have new testimony which could not be introduced into the first trial. But nothing of the kind was intimated in this case. There can be no new testimony, for Mr. Burlingham admitted all the facts with which he was charged. "Do these facts, mentioned above, constitute a crime, for which an able minister, of spotless reputation, who has served the church for over twenty years, devoting the vigor of his manhood's prime in self-sacrificing efforts to promote her interests, should be expelled? Then let the General Conference say so, that all who henceforth enter the Meth- odist ministry may understand that they are expected to lay *l'he same man mentioned in the chapter on (he revival in Albion T. REVIEW BY WM. HOSMER. 443 their manhood in the dust, part with the right of private judgment, and yield a servile, unquestioning obedience to all behests of their ecclesiastical superiors. "Was Mr. Burlingham, through party malignity, treated unjustly? Was he wrongfully deposed from the ministry, and excluded from the church? Then the General Confer- ence should have restored him. This was due to him; it was due to outraged justice; it was due to the Methodist Episco- pal Church, whose Discipline confessedly more susceptible of abuse than any other church in this country has been used for the purpose of inflicting ecclesiastical oppression without a parallel in the nineteenth century. "But the General Conference, through its committee, or Court of Appeals, after gravely listening to the testimony and pleadings, sent the case back for a new trial, without a motion to that effect from either party. What, we ask, is there to try ? There can be no issue on the facts these are admitted. "But Mr. Burlingham contends that these facts do not constitute a crime for which he should be deposed from the church. "The Genesee Conference has said they do. Here is the issue who shall decide? The Discipline vests the power in the General Conference the body to try appeals. The case was properly brought before them ; they have sent it back for the Genesee Conference to decide over again. What an absurd decision! What an insult to Mr. Burling- ham, and to common sense! Suppose the views of law and justice entertained by the Genesee Conference remain un- changed, and the same sentence be again pronounced against Mr. Burlingham, and he again appeals. After waiting four years for another General Conference, if he still survive, there will not only be the same reason for sending the case back for a new trial as now, but the additional one of prec- edent. Thus, this mockery of justice may continue ad iiifinitum. 444 LIFE OK JOHN VV. REDKIELD. "This looks more like the tiger playing with the victim he intends to devour, than like a body of Christian ministers bound by every consideration that can influence to right action, to judge righteous judgment. "Another fact is worthy of especial notice. Though the decision in the case was not asked for in court by either party, yet it is precisely what partisans of the Regency party of the Genesee Conference have been endeavoring for months to persuade Mr. Burlingham to consent to. These efforts were continued up to the morning of the day on which the appeal was heard. Yet neither in their pleadings, nor at any time while the appeal was being heard, did the coun- sel for the conference signify their wish that the case might be remanded for a new trial. At whose suggestion was it done? When was the suggestion made? Was there any collusion in the matter? It is impossible for us to answer these questions. View it in whatever light you may, the whole case has a dark and suspicious aspect. "Perhaps some clue to an explanation of the strange pro- ceedings in relation to the Genesee Conference appeal cases may be found in the action had upon the slavery question. "The Genesee Conference has heretofore been one of the strongest anti-slavery conferences in the connection. The proscribed party have been from the first uncompromising in their hostility to slavery in the church and in the state. "The Genesee delegates were once regarded as anti- slavery; what they are now their votes will show. We asserted last fall that the conference had become pro-slavery, and gave as proof the fact that while it condemned this paper, it refused to take any action against slavery. The truth of our inference was denied by some; but the recent course of their delegates has made our words good. When the important question was decided in the General Confer- ence upon a change of the constitution, so as to prohibit slave-holding in the church, the delegates of the Genesee EXCITING SCENES IN THE WEST. 445 Conference voted against a change, and their vote turned the scale. And when the Genesee Conference matters came up, the border pro slavery delegates voted solid with the repre- sentatives of the majority of the Genesee Conference. This may be all fair. It may be that men who, four years ago, took the stump to keep slavery out of the territories, have suddenly become convinced that it should be nestled and fostered in the bosom of the church! We should like to know by what arguments they were converted, and when it was done! Was this a part of a scheme to keep slave-holders in the church? Did the border delegates understand that if they voted as desired by the Genesee delegates, they would reciprocate the favor and assist them in their extremity? Or did this strange coincidence come about by chance? '* There were exciting scenes in the West about this time. In March, of this same year, after a three-months' continuous meeting in St. Charles, the writer went to visit those converted the fall before. On arriving at the place he learned that the church trustees, by a majority vote, had adopted a resolution that neither Mr. Redfield nor himself should preach in the church again. Some of these men were also school trustees. o and they had adopted a similar resolution as to preaching in the school- house. But few knew of this action of the trustees until we met in church the next morning. A large number of the young converts came together in the afternoon, at a private house, for prayer and testimony. While we were singing the hymn. "Jesus, lover of my soul," the power of God came upon us in a wonderful manner. But so great and so intense was the opposition here where we had formerly experienced such a signal victory that our *As a resu't the church was pat t<> the sorry extremity of changing the Dis- cipline on slavery in 1864, when there was not a slave left in the country. T, 446 LIFE OF JOHN W. REDFIELD. enemies went from this meeting and reported that Mr. T had the young converts get on their knees and swear that they would follow Mr. Redfield and himself. At the close of the meeting the writer was asked when he would preach to them ; and it was then that it became known that the trustees both of the church and school-house had taken the action already referred to. J. W. Dake, now a Free Methodist pryicher in Iowa ( 1888), and who was present, said, "I know of a school-house where he can preach"; and agreement was made to have service in the one alluded to about two miles distant on Monday evening. This was announced at the church that evening in a private way. The next evening a large congregation gathered, and the power of the Lord was present to heal. Indications of a revival were so strong that we could not hold back from announcing a service for the next night. This was the occa- sion of the setting in of a severe persecution. Young people were forbidden to attend the meetings. Falsehood and slander began to do their best. The timid were frightened from their steadfastness, and the brave rapidly developed as soldiers for Jesus. The second Sunday morning, the pastor of the church, instead of the usual Scripture lesson, read a long original paper, in which he accused the writer of being in league with Mr. Redfield to divide the church; and concluded with the proposition that, if he would confess the wrong, and promise to do so no more, they (the church at Mt. Pleasant) would take him to their hearts and to the church. Three weeks later he handed in his church letter, and was imme- diately given a regular appointment to preach in that church. The meeting in the Union school-house, as it was called, lasted but a fortnight, but quite a number were converted, some of whom became noted for piety and triumphant death. At the close of this meeting the writer visited Marengo, THE BISHOP FAMILY CITED TO TRIAL. 447 in McHenry county, the scene of one of Mr. Reclfield's greatest victories. Here it was learned that the Bishop family, in whose country home the noted Monday-night holiness meeting had been held so long, were now cited to trial on a charge of disobedience to the order and Discipline of the church. The first specification was, non-attendance of public worship in the church where they belonged. The second was, non-attendance of class. The facts were they had spent the most of the winter in a revival in a country school-house, six miles from homeat great inconvenience to themselves where more than forty persons had been converted. What had made it more easy for them to do this was the fact that they could neither attend preaching or class meeting without being made a target for sharp speeches, both by the pastor and the members of the church. It was also a fact that there were members of the church who not only did not attend worship, but they did not profess to be Christians at all. And more, there were more than one-half of the membership who never at- tended class. It was evident from these facts that the trial was persecution, and not a sincere attempt to bring the church to discipline. The family of five father, mother, two sons, and a daughter were all expelled. In his hot haste the pas- tot had forgotten that he had given a letter to the oldest son who was a Garrett Biblical Institute student. A large company had gathered, as witnesses for the accused, many of them the fruits of the revival described, while some, like the writer, had come from sympathy. The minister at first ordered us all out of the church, but as it was a severe March day, this was impracticable, and while we were deliberating what to do, he adjourned the trial to his dwelling, and left us in peaceable possession of the church. An impromptu love-feast was inaugurated, and for several hours the time was fully occupied. During this time there was but one allusion to the trouble; save that, it was forgotten in the enjoyment of the hour. 448 LIKE OF JOHN W. REDFIELD. Sunday the writer visited the young con verts at the Brick school-house, where the Bishop family had spent their win- ter, and found them giants in experience. Many of them were heads of families. Monday evening there was a great gathering at Father Bishop's for the holiness meeting. Father Coleman was present, and led the meeting. His was the only allusion to the trouble. He said, "Don't pound your troubles; if you do, they'll pound you, and you will get the worst of it. If they turn me out of the fold, I'll go bleating around until they take me back in again." The General Conference came and went, but there was no redress of the grievances complained of. Mr. Roberts' case was left as the Genesee Conference left it. Nearly every law-point, under which these wrongs had been perpe- trated, was decided against the presiding bishops. The conference declared that the interpretations of law by a bishop in the interim of conference did not have the force of law; that is, they were authoritative only when the bishop was presiding in a judicial capacity. This was aimed at Bishop Simpson's interpretation of the law, that with the consent of the official board a preacher might declare a member withdrawn who did not attend the service of his own church. On this opinion, many had been excluded from the church in that summary way. But though it is, and was, a maxim of Methodism, that a member shall not suffer from the maladministration of a preacher in charge, there was not a single instance, so far as is known, where there was an attempt to re-instate a member who had thus been excluded. In view of taking such action as might be necessary after the General Conference, a Laymen's Convention had been called to meet July i, 1860, in connection with a camp meet- ing to be held on the grounds of J. M. Laughlin, near St. Charles, Illinois. A similar convention had been called in Western New York. The object of both was the same. PROCEEDINGS OF THE LAYMEN'S CONVENTION. 449 Mr. Redfield had charge of the religious services at St. Charles, assisted by Revs. B. T. Roberts, Seymour Cole- man, G. H. Fox, and E. P. Hart, besides a large number of local preachers from various parts of the Northwest. St. Louis, Mo., Southern Iowa, and Wisconsin, and Marengo, Woodstock, Queen Anne, Garden Prairie, Brick School- house, Elgin, Coral, Clintonville, Geneva, Aurora, Wheaton, and Mt. Pleasant, within the state of Illinois, were repre- sented by laymen. The camp meeting was one of great power. God was there, and many were saved. The following are the minutes of the Laymen's Con- vention : "After devotional exercises, B. T. Roberts was chosen president, and C. E. McCollister, secretary. "Members of the convention : "St. Louis: Richard Thornton, local elder; Daniel Lloyd, Ad. C. Coughlin, Charles R. Townsend (local preacher), J. W. Redfield (local preacher), C. E. McCollis- ter, L. E. Benedict. "St. Charles: Elisha Foote, Warren Tyler, John Laughlin. "Clintonville: Joseph Corron, Benjamin Peaslee, C. E. Harroun (local preacher). "Coral: J. M. White. "Union: Joseph Deitz, L. H. Bishop, Wm. D. Bishop (local preacher), I. H. Fairchild (local deacon). "Woodstock: S. Wilson, Warren Stanard, William Wright, M. Best. "Queen Anne: G. N. Fairchild. "Mt. Pleasant: Melville Beach, J. W. Dake, U. C. Rowe, J. G. Terrill (local preacher). " A camp meeting was ordered to be held at Coral, McHenry county, 111., commencing September 5, and hold- ing one week. "It was also ordered to hold another on the same grounds about the same time next year. 450 LIFE OK JOHN W. K i DI n i.i>. "President Roberts wrote and presented the following resolution, which was unanimously adopted: * 'Resolved, That our attachment to the doctrines, usages, spirit, and discipline of Methodism, is hearty and sincere. It is with the most profound grief that we have witnessed the departure of many of the ministers from the God-honored usages of Methodism. We feel bound to adhere to them, and to labor all we can, and to the best possible advantage, to promote the life and power of godliness. We recommend that those in sympathy with the doctrine of holiness, as taught by Wesley, should labor in harmony with the respec- tive churches to which they belong. But when this cannot be done, without continual strife and contention, we recom- mend the formation of Free Methodist churches, as contem- plated by the convention held in the Genesee Conference, in New York.' U I. H. Fairchild was recommended tc take work in the itineracy of the convention. "U. C. Rowe was licensed to preach. "C. E. McCollister was appointed to missionary work in Michigan. "A committee of five was appointed as a standing station- ing committee, consisting of three ministers and two laymen, to hold their position until the next convention. I. H. Fair- child, C. E. Harroun, J. W. Redfield, E. Foote, and O. Jos- lyn, were made said committee. "J. W. Redfield's character was passed, and he was appointed superintendent of the Western work. "President Roberts and J. W. Redfield were requested to appoint a preacher for St. Louis. "The committee on stationing preachers was instructed to employ all local preachers under their charge. "A motion was passed to recognize the ordinations of those ministers who have come among us. THE PEKI.V AND AURORA CONVENTIONS. 451 "A. B. Burdick, a local preacher of St. Louis, was made a member of the convention. "B. T. Roberts was unanimously elected general super- intendent of the work. "The stationing committee made the following appoint- ments : "Ogle Circuit, J. G. Terrill; St. Charles, C. R. Townsend; Clintonville, C. E. Harroun; Coral, I. H. Fairchild, and W. D. Bishop; Queen Anne, R. M. Hooker; Big Rock, D. F. Shephardson; Elgin, A. B. Burdick; Iowa Mission, P. C. Armstrong; St. Louis Mission, Ad. C: Coughlin, and Robt. Jamison; St. Louis Circuit, Joseph Travis; Michigan Mis sion, C. E. McCollister." The broken style of these minutes indicate that these men were new to the work of such assemblies, and that their action was unpremeditated. The General Conference was just over. In almost all of these places to which ministers were appointed there were members of the Methodist Epis- copal Church who had either been read out, or expelled, or were suffering from some form of proscription. Some of these local preachers were still members of that church. In the month of August a general convention was held in Pekin, N. Y., in connection with a camp meeting. Isaac M. Chesbrough, of Pekin, was chairman, and A. A. Phelps secretary. This was a delegated body, and was com- posed of sixty members fifteen preachers, and forty-five laymen. The deliberations of the convention resulted in (he organization of the Free Methodist Church, and the forma- tion of their Discipline. In September a convention was held on a campground at Aurora, Illinois, by which the new Discipline was adopted. The preachers who had taken work in June now went forth to oro-anize Free Methodist churches wherever opportunity could be found. The writer has thought it best to give this history of the 45^ LIFE OK Jons W. RKDKIKLD. rise and organization of the Free Methodist Church, first, because Mr. Redfield was so closely identified wit.i it; and, secondly, to vindicate his course. It seems clear that he could do no other way. Necessity was laid upon him, as it was also upon others who were identified with the movement. CHAPTER LXIV. AFTER the Pekin Convention, Mr. Redfield returned to the West, and commenced his labors for the winter with great zeal and encouragement. He undertook the visitation of all the points where societies had already been organized, and where there was a desire to organize. Rev. E. P. Hart, about this time, withdrew from the Methodist Episcopal Church, and took work under Mr. Redfield; and an opening occurring in Belvidere, Illinois, he went there and labored with great success. A society had been organized in Aurora, Illinois. Calls were coming from every direction, and about twenty laborers were already in the field. Mr. Redfield in his visits reached Aurora the first of November. He preached for the new society on Sunday, met the official board Monday night, and while sitting in the rooms of a friend, Tuesday morning, was suddenly smitten to the floor with paralysis. He was taken to the house of Rev. Judah Mead, a local preacher, where he lay for weeks in terrible physical and mental anguish. The latter arose from his inability to under- stand this peculiar providence. He knew he had overtaxed himself. He knew that the severe mental strain through which he had gone during the troubles in St. Louis, and his care and anxiety for the new organization, had induced this. But he had been of the opinion that, if one was honestly seeking the divine glory, and doing his best to advance the kingdom of God in the earth, that God would not allow him to fail. This notion now afforded the ground for severe mental conflicts. Again, his physical pain was such, and so intense was every sense of sight, of hearing, of smelling, of tasting, and feeling, and so excruciating was the pain inflicted by the simplest offenses to the organs of these senses, that it 31 <453 454 LIKE OF JOHN W. KIDIII.LD. was almost unendurable. Then temptation would assault him in regard to his conduct during these seasons of distress, that he had behaved like anything but a Christian. A Christian brother, who had been converted under his ministry, was impressed while praying at home, that Mr. Redfield was in great trouble, and that he must go to his assistance. He immediately went to Aurora, and found him in the condition described above. From this time for three years this brother, with all the fidelity and sympathy of a son for a father, nursed, and traveled with, and cared for, this afflicted man of God, until he saw his remains laid away in the tomb. As spi ing approached, Mr. Redfield was so much better that he was removed from Aurora, and finally became able to travel quite extensively. He visited the East, and held meetings a few weeks in Buffalo, in the Free Methodist Church. From there he wrote the following letter to Sam- uel Huntington, of Burlington, Vt., which describes his health, his feelings, and, to some extent, his financial cir- cumstances: "BUFFALO, N. Y., April 17, 1861. "Dear Brother Huntington: Your letter, dated the I2th, was received last evening. My health is gradually improv- ing. I can walk about the house a little by using a cane, but I still have to be lifted in and out of a carriage. We are now holding meetings in the Second Free Methodist church, in this city. I have been able to preach three or four times a week. At the rate I am improving, I hope to be able to get in and out of a carriage during the summer. "I wish you could see it in your way to come to our camp meeting at St. Charles, Illinois, on the I2th of June. We shall probably have a good representation at that time. If you have the time to spare, you could go by the way of the lakes, from Buffalo to Chicago, for from six to nine dol- LETTER TO SAMUEL HUNTINGTON. 455 lars. From Chicago to the camp ground, by rail, it is only about thirty miles. "I would like to have you get acquainted with our West- ern pilgrims. A more noble, whole-hearted and red-hot set of pilgrims you never saw. The work of salvation in the West is spreading rapidly. So large is the demand that we can hardly find men enough to man the walls of our Zion. "I hope you will not permit the true interests of the cause to suffer for want of independence in yourself, even to stand alone if need be. If the conference does not send you the right kind of a man, 'go it on your own hook,' and if the worse comes, I think we could find a preacher among the Free Methodists that would suit you. "I hardly know what to say about Dr. W 's proposal. I fear I cannot make an offer that will seem to him perfectly right. I took this view of the matter: first, that I am in need of what he owes me; second, I cannot think it wrong for me to ask him to return to me what he is unable to pay for. Yet if I felt able to lose it, I would say nothing. But in thinking the matter over, I do not see what he will be able to do for a library and medicines if I take mine back. "If he can pay ten dollars a month, and not fail, I will try and get along with that. But I would like to have things so secured that no one else can take them away from him. "If he does not wish to do this I will take the books, if in as good order as when I let him have them, at the same price I charged him ; and the same with the medicine chest. "I do not want him to think that I would distress him. "Love to Dr. W and all good pilgrims. "Yours affectionately, "J. W. REDFIELD." He returned to Illinois, and the last of May came to Ogle Station, now Ashton, near Mt. Pleasant, to attend a quarter- ly meeting on my new circuit. This had been organized in 456 Ln i; OK JOHN W. REDFIELD. part out of the fruits of the great revival at Mt. Pleasant, which has already been described. On Sunday morning he preached from the text, 'It is finished." His wife was obliged to sit by his side, and prop him up by holding her hands under his left elbow, while he held on to the pulpit with his right hand. During the open- ing prayer, he seemed to talk face to face with God. I was impressed with the thought, we shall see wondrous things to-day. While attempting to read the second hymn emo- tions overcame him, and he requested us to sing without further reading. The outline of his sermon was somewhat as follows: 1. Man's condition before the fall. 2. His condition after the fall. 3. None among men or angels who are qualified to re- deem him. 4. The finding of "the Lamb slain from the foundation of the world." 5. Man redeemed. After the first few introductory remarks, probably not one-half dozen of the large congregation had a thought out- side of the theme of the sermon. One could read the sepa- rate divisions of the discourse upon the countenances of his listeners. While portraying in the most graphic manner, his conception of man's physical, mental and spiritual state before the fall, every face seemed beaming with admiration. When he introduced the Tempter amid this scene of loveli- ness, consternation seemed to take the place; and when at last the sin was finished, and all the dire results were ushered in, an expression of indignation spread over every face. When he portrayed the disabilities of sin, and the helpless- ness of humanity, Christians, for the time, forgot they were Christians, and both they and sinners simultaneously wailed out their anguish, and every face took on a look of fearful despair. When he at last found a ransom in the person of . SERMON FROM "Ir is FINISHED." 457 the Son of God, and, in a few sentences, made plain the reasonableness of the atonement of Christ, sinners forgot they were sinners and joined in the rejoicings of the saints. Before he was through with his last point, the benefits of re- demption, more than twenty persons were on their feet, with eyes closed, clasped hands, and streaming faces, gazing by faith upon the wonderful provisions of grace. For some moments I expected to see a group of very wicked men back by the door on their feet, uniting in this demonstration of joy- Several times, I now recollect, I was lost with the rest. But at this point there came to my mind, with great clear- ness and power, William Wirt's story of "The Blind Preach- er," which I had read in my boyhood. Mr. Wirt, after describing the man, the circumstances, the occasion, and the wonderful eloquence of the preacher, and its effect upon his congregation, spoke of his fears, that when the congrega- tion came to realize where they were, and what they were, that the mental shock would destroy the good effect of the discourse. And I now found myself wondering in like man- ner. But while I wondered, Mr. Redfield began to let them down so gradually and perfectly that the good effects were saved. He said: "When the great Erie Canal was completed, a line of cannon was stationed along its banks its entire length. When the water was let in at Buffalo, cannon number one was fired, and cannon number two took up the report, and passed it on to number three, and number three to num- ber four, and so on, until the report reached Albany ; and whoever heard the report of the cannon understood it to mean, it is finished. And so when God had prepared the way and let in the tide of salvation on which man was to come back to his Maker, the first report was heard in the song of the angels 'Glory to God in the highest; on earth peace, good-will to men'; and the last dying echoes of it LIFE OF JOHN W. REDFIELD. came from the cross in the words of the text, 'It is finished.'" lie then let go of the desk and allowed himself to fall hack upon the pulpit sofa. The next day the writer accompanied him and his wife to St. Charles, and in a few days to a general quarterly meet- ing at Crystal Lake, and the next week to Belvidere, and at last to the camp meeting at St. Charles. At all these places we had meetings of great power and success. The St. Charles camp'meeting was largely attended. It was led by Superintendent Roberts. Mr. Redfield did not attempt to preach but once, and that was spoiled by a fanat- ical Congregationalist who was determined to have him healed on the spot. vSoon after this Mr. Redfield began to entertain hopes that God would restore him. His knowledge of his case, as a physician, gave him no hope from the arts or skill of men. He knew none but God could do the work. His mental con- flicts were most severe. He saw so much to do, so few to do it, and himself willing to do his best, and he wondered why God did not set him free. For twenty -six years he had longed for the time to come when he could work un- trammeled. Now the time had come, and he was mysteri- ously laid by. He would ask the feeblest saints to account for it, and would listen to them with the profoundest atten- tion. It was pitiful at times to see him, when some unwise believer would publicly condemn him with the philosophy that if he was right he would not be thus afflicted. At such times he would receive their idle vaporings as the most solemn truth, because it coincided with his oppressive temp- tations on the subject. At times he would rise above it all, and would triumph gloriously. He visited the quarterly and camp meetings, gave advice, counseled with the young preachers, and did what he could in the public services. He sometimes tried to preach, but his thinking powers seemed paralyzed; and at last he gave up trying altogether. LETTER TO MRS. B. T. ROBERTS. 459 The following letter will show his state of mind at this time. Some of it evidently tokens the breaking down of his magnificent mind. "MARENGO, 111., Feb. 10, 1862. "My dear Sister Roberts: I have felt drawn to write to you and have begun and then abandoned it for the time, and thought it best to wait till I had something of more impor- tance to write. I have been learning lessons through my whole affliction that nothing but this very severe stroke could teach me. Astronomers, who wish to gaze at the heavens in daylight, go into deep wells, and from those dark places can see what they cannot see above ground. I, too, have been making this dark valley my observatory for about fifteen months, and some of the views I have had, and still have, are not lawful to describe. I see a deep meaning in my case that must have a bearing upon the cause of Free Methodism, all over the land. I had been learning fact after fact till a few weeks ago in St. Charles, when I saw the wonderful cure of Sister M from a state of disease which under the best of treatment must have taken weeks if not months, and yet it was done instantly. I saw great light, and was rejoicing in it, and my heart was deeply agitated, when I asked the Lord, 'Why may I not also receive the healing touch?' I began a thorough search to find out where there might be any deficiency in my moral state, and the first thing I ran against was, my undue care and anxiety for the Free Methodist Church, and preachers. While I was giving up the church it seemed that it would almost take my life. After the church came the preachers, and I had to give them all up. I had not once suspected that it was wrong to love the dear boys, or to feel an interest in them ; but I found that unsuspectingly I was assuming the place of the Lord, and I was regarding them above all other gospel ministers. I now learned that I must not value the Free Methodist Church or its preachers, above any other. Uni- 460 LIFE OF JOHN W. REDFIELD. vcrsal charity was the lesson I was here taught. Next came the most gentle and sweet intimations that I must soon goto Syracuse. I gave way to reasoning about the propriety of this, when I was seized with strangling spasms, and it seemed I must yield to go or die. Four or five were present who were in a great struggle of prayer for me. But as soon as I gave up to go, reason or no reason, I was instantly at perfect peace and rest. I had no idea that I would be made to suf- fer so intensely for simply a conscientious hesitancy about going until I felt clear that it was the voice of the Lord. "To-day I had another down spell, little dreaming that anything was affecting me except the usual depression which affects me on account of my feeble condition; v/hen the most mild and gentle influence turned my eye back to about ten years ago when God gave me a commission to preach re- demption, * and the question came, 'Will you go back to that?' When I said, 'I will,' I was all light again. I am now holding myself in readiness for marching orders. I may not be mustered out for some time to come; but I say, 'Anytime and anywhere.' *********** "I have much to say that I cannot put on paper. I have learned much I never could have known had I not been af- flicted. "I am now writing my life, and shall bring it with me, to see about getting it published. "My love to Brother Roberts. "J. W. REDFIELD." During this summer Mr. Redfield gathered together what means he had, and purchased forty acres of unimproved land near Geneva, the county seat of Kane county, and about three miles from St. Charles. A letter before me in which he ordered small fruits from a nurseryman, is a curiosity. * Mr. Redfield held to the idea of a redemption of the mental faculties, to be experienced by the faithful in this life. AN INDESCRIBABLE SCENE. 461 When asked what he intended to do with his land, he divulged a plan to make it a pilgrims' home. His house and out-buildings would have cost many thousands of dollars. When asked where the income of the home was to come from, he did not know. In the fall of 1862 he attended a camp meeting in Ogle county, Illinois. Here an incident occurred that drew him out, and for a few moments he seemed himself again. At half-past ten o'clock Monday morning Mr. Roberts com- menced a sacramental service. A table was spread with the bread and wine, in front of the desk; the love-feast had closed, and Mr. Roberts gave out the hymn commencing, "What! never speak one idle word?" when one of the preachers interrupted him with the ques- tion, "Is that hymn a just test of entire sanctification?" "It is," was the answer. "Then I have not got it," replied the questioner. "Nor I," "nor I," said several. Immediately commenced a spirit of confession, of being without the experience, first on the part of many who had lost it; then others threw away their confidence as they listened to those confessions, until it re- sulted in a panic. Mr. Roberts was unable to preach because of it until ten o'clock at night. There was scarcely any partaking of food, and no cessation of the meeting dur- ing the day. The scene was indescribable. The gloom of despair seemed to settle upon almost all. About four o'clock in the afternoon, Mr. Redfield arose, and, after considerable effort, secured the attention of the despairing ones, and when all was quiet, he asked, in his inimitable manner, "Is there not a short way out of the woods?" and then proceeded to clear away the confusion of thought which prevailed. In a very short time, those who had unnecessarily cast away their confidence began to take it back, at first tremblingly, and at last joyously. Then those who had need to confess their 462 LIFE OF JOHN W. REDFIELD. backslidings and to seek for salvation, did so, and a glorious victory was the result. During the winter of '62 and '63, a visit was made to Buffalo, and then to Syracuse, where were pilgrims of mighty faith, and he hoped for restoration in answer to their prayers. Here he began to show evidences of the breaking down of his mind; which led many of his friends to distrust his personal convictions of duty. This caused him great pain. At last he turned his face toward the West again, weeping as he went. He said but little now in public gath- erings. He attended the annual session of the Illinois Con- ference. The love-feast Sunday morning was truly blessed, and none enjoyed it more than Mr. Redfield. When the bread and water were passed, he tried several times to drink from the cup, such were his overflowing tears, and the con- vulsive joy of his heart. Little did some of us think that it was the last we should see him alive. He returned to the home of Brother Joslyn, who had so long cared for him. The last letter he ever wrote was the following. It shows the ruling spirit of his life. It was to a Wesleyan minister. "MARENGO, 111., Oct. 29, 1863. "Dear Brother F : Your kind favor of the lyth came duly to hand. ,We have often wondered why you left here so soon, and why you did not write. We see by your letter that the devil is neither dead nor converted, and that you are beginning to learn that to take sides with God is equivalent to a declaration of war against the world of formalism. But while we were sympathizing with you in your conflicts for God and truth, our hearts were made glad last week, at our conference, to see an old man, a postmaster, who had come about eighty miles to see the Free Methodists, and to learn the way of holiness. He said he saw a report in the Ameri- can Wesleyan from a Brother F , giving an account of his experience, and .now he wanted to know how to get what Brother F had got. He began in good earnest, THE LAST STROKE. . 463 and soon was hopping and shouting in a glorious manner, and went to his home to show what great things the Lord had done for him. "I think if you could have seen him, you would have taken courage to stand for God and the truth. We will pray God to make you a power in the earth; and I think he will look to you to spread holiness in your church. God will stand by you. Shall the Almighty find in you one who dares to stand for the right? Some one must assert the rights of God, and stand in defense of the gospel. The -commission is to you; will you honor the call, or let God's cause go by default? True, you will be of ten misunderstood, often slandered, and will pass a stormy life, and possibly die in obscurity. Your epitaph from mouth to mouth may be, 'Poor, mistaken man ;' he might have passed through the world like a comet, leaving a luminous path behind; but he disregarded the judgment and opinions of men, and died unhonored by the masses.' Can you stand thus to be unappreciated, and even depreciated for God and truth's sake? Oh, take courage, brother. Don't make it necessary for God to scrape the truth in pronouncing on you, 'Well done, good and faith- ful servant.' The great battle has begun. God and the devil are in combat. War, war, .is everywhere. The spirit land is in commotion. The world has caught the spirit con- flict. Armageddon has sounded the war cry, and the closing struggle is upon us. As a sentinel for the truth you, yes you, Brother F , must stand. God has ratified your authority by your success, and he now demands, and will hold you re- sponsible for, fidelity. God help you, is my prayer. "Yours in Jesus, "J. W. REDFIELD." The delay in . answering the letter was caused by his attending the conference. November ist, the next day after writing this letter, an- other stroke of paralysis came, and he was laid upon his bed 464 * LIKE OF JOHN W. REDFIELD. in an apparently unconscious state. Friends watched over him with more than filial solicitude; but his eyes were dark- ened, and his eloquent lips were hushed. A few minutes before eight o'clock, November 2, 1863, his right leg drew up and straightened out again in the same manner in which he was accustomed to stamp at the turning point of his great spiritual battles. A hush came upon all in the room. The place seemed filled with the hosts of God, and JOHN WESLEY REDFIELD was at rest. Two days later his funeral was held in the Free Method- ist church in Marengo, Illinois, conducted by his friend and beloved brother in the Lord, Rev. B. T. Roberts. Six young ministers, who loved him as their lives, bore him to his last resting-place in the beautiful cemetery near by. Above his grave stands a small marble shaft, and inscribed upon it is this fitting tribute: "HE WAS TRUE TO His MOTTO, FIDELITY TO GOD." THE CONQUEROR CROWNED. "Servant of God, well done! Thy glorious warfare's past ; The battle's fought, the race is won, And thou art crowned at last; "Of all thy heart's desire Triumphantly possessed ; Lodged by the ministerial choir In thy Redeemer's breast. "In condescending love, Thy ceaseless prayer he heard, And bade thee suddenly remove, To thy complete reward. "With saints enthroned on high, Thou dost thy Lord proclaim, And still to God salvation cry, Salvation to the Lamb! "O happy, happy soull In ecstasies of praise, Long as eternal ages roll, Thou seest thy Saviour's face. "Redeemed from earth and pain, Ah! when shall we ascend, And all in Jesus' presence reign With our translated friend ?" y ffas THE LIBRARY UNIVERSITY OF CALIFORNIA Santa Barbara THIS BOOK IS DUE ON THE LAST DATE STAMPED BELOW. 10m-12,'67(H6886s8)9482 SSSSX3&*