eis aigeny: i : SFaerietises iit icaet ie Hie eis esHectestat stfu hana stona ICI WR Ded duet aint ir etrevsaityeaia) eked , uy Saya a Hae amena an aGnnay Op Mian dian aieatats 4} me sate Houeee nat as} Heit ‘ st i Lasse elas Sa RGE peen na itaniates SHES Peeters ra PueneRit cuneate PD ecient artis, ae PU ase ae bite <4 ee (iy 3 i ie rf ts 7 seige ‘The tha ( bie} aha oye as bs q 4iet S06 Oth oi aed Eset Hees > 4 BE i Being sruuacadesy) esata lesatalaers uel ee a ne Gai Pe Psi Se hah aaa ey i eae Ads BSG ae cree et Cornell Mniversity Library BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIFT OF Henry W. Sage 1891 FRAGILE PAPER Please handle this book with care, as the paper is brittle. THE Blach River Conterence IWemorial: SKETCHES OF THE LIFE AND CHARACTER OF the Deceased Members of the BLACK RIVER CONFERENCE OF THE M. E. CHURCH. a5 WITH PORTRAITS AND AN INTRODUCTION. BY REV. P. DOUGLASS GORRIE, MEMBER OF THE CONFERENCE, AND AUTHOR OF “CHURCHES AND SECTS,” “ EPISCO- PAL METIIODISM, AS IT WAS AND IS,” “LIVES OF EMINENT METHODIST MINISTERS,” ETC., ETC. New-Dork : PUBLISHED BY CARLTON & PHILLIPS, 200 MULBERRY-STREET. 1852, PRA AAR ARARA AAA aaa eS a Entered according to Act of Congress, in the year 1852, hy P. DOUGLASS GORRIE, in the Clerk’s Office of the District Court of the Southern District of New-York, OO I IN ee re ee Hevication, TO THE MEMBERS OF THE BLACK RIVER ANNUAL CONFERENCE OF THE METHODIST EPISCOPAL CHURCH, THIS HUMBLE EFFORT Go Perpetuate the Names and Virtues of the Wereased Members of their Aeberend Born, He Mespeetiully Hngeribed, BY ONE WHO, AS AN UNWORTHY MINISTER OF THE GOSPEL, HAS BEEN IDENTIFIED WITH THEM IN NAME, LABOURS, AND SYMPATHY EVER SINCE THE ORGANIZATION OF THE CONFERENCE AS A SEPARATE BODY; AND WHO CONSIDERS IT THE HIGHEST HONOUR THAT CAN BE CONFERRED UPON HIM ON EARTH, TO BE ALLOWED TO SUBSCRIBE HIMSELF THEIR UNWORTHY PROTHER, AND FELLOW-LALOURER IN THE GOSPEL OF CHRIST, P. DOUGLASS GORRIE. PREFACE. THE following work was commenced at the solicitation of a respectable number of the preachers of the Black River Conference; and after having been undertaken, and the author was about to despair of ever being able to collect a sufficient amount of materiel for its comple- tion, and for this reason only was about to abandon the task, it was, nevertheless, continued at the solici- tation of some of the friends of the deceased brethren, who encouraged the author to proceed in what they were pleased to denominate his “labour of love,” and cheered him with a ready response to his call for facts, &e., by sending, as soon as they could collect the proper papers, what was necessary for the completion of the work. Such persons, and especially several of the relicts of our departed brethren, have the author’s sincere and hearty thanks for their attention to this matter. It is, however, a cause of regret, that in a few cases the materials furnished are so scanty as to render it impossible, in the nature of things, to do the subjects of several of the sketches that degree of jus- tice which we believe their merits demand. But in every case, we have done the best we could; and the 6 PREFACE. only remaining cause of regret to the author is, that in several instances we have been unable to insert all the valuable matter which has been so kindly and freely furnished us. To have done so would have swelled the work much beyond its present size, which already ex- ceeds the limits which we had prescribed for ourselves when we commenced our mournful, yet pleasing task. The work, as it 7s, has not been completed without in- tense application and arduous labour on the part of the author. The correspondence rendered necessary to secure the material furnished, has almost equalled in amount the matter contained in the book itself; nor will this be wondered at, when it is known that in many cases we have been obliged to write to numerous persons in rela- tion to the same individual, and to persons also in dif- ferent States, from Vermont to Wisconsin, in reference to the subjects of this volume, and frequently without success. In some instances, however, the correspond- ence thus rendered necessary has, in the replies re- ceived, more than compensated the author for all his trouble. Where success has not attended his efforts to procure the required data from friends, recourse has been had to the periodicals of our Church, extending as far back as the time of the organization of the Black River Conference as a separate ecclesiastical body, and from the columns of these periodicals we have gleaned many important facts for insertion, which, in the course of a few years, might have been forgotten, or lost among the rubbish of old newspapers. In a word, we PREFACE, q have collected facts and data wherever we could find them, and in some cases have related facts known only to ourselves. Errors in style will perhaps be forgiven, when it is known that the greater portion of the manuscript was written while the author’s family were severely afflicted with an attack of a malignant and fatal epidemic; which prevailed at the place of his residence, which swept off some seventy or eighty persons within a few months, and which prostrated, simultaneously, all his children, five in number, upon the bed of sickness, and what many feared would prove the bed of death. His pastoral duties also, which he on no account felt at liberty to neglect, frequently interfered with, or rather imperatively demanded an abrupt cessation of his la- bours for the time being. The insertion of portraits did not enter into the origi- nal design of the author, and was determined on only after the most urgent request of several respected breth- ren and friends of the deceased. We have inserted a likeness of each deceased member, whose portrait has been preserved and furnished to the author by the sur- viving relatives. Portraits of each would have been thus inserted had a copy been furnished. The expense entailed in thus procuring these miniature likenesses has been. considerable, and it was only with the expec- tation that a large edition of the work would be called for that the author ventured to incur the extra cost. The expense thus incurred, however, while it will add a 8 PREFACE. trifle to the cost of the book, will add greatly to its in- trinsic value, and will furnish to the reader a faint re- semblance of the form and features of those departed ones whose names and memoirs are still dear to thou- sands of Christian hearts; while to the bereaved widows and other surviving relations, it will be a melancholy pleasure to look from time to time on a representation of those features once so full of life, and beaming with intelligence and love. Indulging the hope that the work will prove a source of comfort and consolation to the afflicted ones, as well as a source of information and profit to the reader, it is hereby respectfully presented to the indulgence of a candid and liberal public, by THE AUTHOR. Apaus, N. Y., November, 1852. CONTENTS. INTRODUCTION 1. ccs sssecee sessecen ens cus steeessseaeeeescrsetsensaceses LD Last oF LIVING MEMBERS.....cccccscccsseseceeess essere esseesecees 19 CHap. I—Rev. Catvin DANFORTH......60 6 eon! ga Il.—Rev. Squrre CHASE.......... 50 Il.—Rev. Hezzexian FIexb....... 85 IV.—Rev. Wittiam W. Nrnve...... we 94 V.—Rev. CHANDLEY LAMBERT..... VI.—Rev. JoHN ROPER...........0006 VIL—Rev. JoserpH Wiis. VUIL—Rev. Russet M. West.. IX.—Rev. Linptey D. Gtpss.. X.—Rev. Apert D, PECK............ XI.—Rev. Ezra 8. Squime............. XIL—Rev. Joun Loveys..... XIIL.—Rev. Samvuen ORvVIS.... i XIV.—Rev. Isaac STONE......... «. 310 KV.—Rev. DARIUS MASON... ccc sseceesee cesses stecee eas seseseveeees orvene GAO PORTRAITS. Rev: Ch DANvORTH as sicsssesspescsvecines eerieveverccvessare revises, 21 G §. CHASE... 06. «OW. W. Ninve.. “OR. M. West... Be Th Be ce « EF. 8. Squier... «J. Loveys... INTRODUCTION. Toe Brack River Annual CoNnFERENCE was originally embraced in the old Genesee Conference of the Methodist Episcopal Church, which included, besides the territory. now occupied by the former. body, all the territory now embraced by the East Genesee, Genesee, Oneida, and Canada Conferences. From the year 1828 to 1836 it formed a part of the Oneida Conference, and at the latter period it was, by the action :of the General Conference, constituted a separate conference, with the designation “Black River” prefixed to it. This name was very appropriately chosen, inasmuch as the Black River, a stream of no inconsiderable size, passes nearly through the centre of its territory from south-east to north-west, and emp- ties its dark waters into Lake Ontario, at Sackett’s Harbour, near the place of its confluence with the waters of the noble St. Lawrence. Black River Conference extends from the lake shore, at its southern boundary, eastwardly, along the line of the Erie Canal, to the village of Little Falls, or Rockton; thence in a northerly direction, skirting the vast wilderness between the Hudson River and Lake Champlain, and the valley of the St. ‘ Lawrence, until it reaches the boundary line between the State of New-York and Canada East; thence in a south-westerly direction, along the banks of the St. Lawrence and Lake On- tario, to the place of beginning, which is at a point on the shore of the lake, about midway between the northern and southern boundaries of Wayne County. The territory thus 12 INTRODUCTION. included in the Black River Conference, embraces within its bounds, either in whole or in part, no less than ten counties, containing a population of about 400,000 souls. There are also embraced within its bounds, two cities, Oswego and Syra- cuse, and a Sarge number of important and enterprising vil- lages, such as, Malone, Potsdam, Canton, Ogdensburgh, Water- town, Sackett’s Harbour, Lowville, Adams, Fulton, Jordan, Baldwinsville, Pulaski, Camden, Rome, Rockton, Fairfield, Mexico, Weedsport, and many others of less note. Black River Conference is divided into seven presiding-elder districts; and contains one hundred and nineteen separate charges. The number of preachers belonging to the confer- ence, as members and probationers, is one hundred and thirty- six; and employed by the presiding elders to supply vacancies, seventeen; making a total of one hundred and fifty-three preachers employed by the conference, including the superan- nuated men, of whom there are, according to the Minutes of 1851, (from which all the above facts are gathered,) fourteen. The number of local preachers within the bounds of the con- ference is one hundred and sixty-eight; and the number of members and probationers is 19,992, or a fraction less than 20,000. The literary institutions patronized and sustained by the sanction of the conference, are, first, the “Fattey Seminary,” in Fulton, Oswego County, N. Y., which owns property to the amount of over seventeen thousand dollars, and the income of which the last year was not far from five thousand dollars—the number of different students in attendance during the year 1850-51, being four hundred and thirty-four. Second, the “GouvernEuR Wesieyvan Seminary,” at Gouverneur, St. Lawrence County, N. Y—having had two hundred and thirty- nine students in attendance during the year 1850-51. Third, the “Rep Creex Acapemy,” at Red Creek, Wayne County, N.Y. Besides these literary institutions within its territory, it has an interest in the Westeyan University at Middletown, Conn., and in the Breurcau Institute at Concord, N. H., of INTRODUCTION. 13 which one of its members, Dr. Dempster, is the senior pro- fessor. The Black River Conference has ever been active in the missionary enterprises of the Church,.and has, in addition to the annual amounts raised within its bounds, furnished no less than five foreign missionaries, viz., Rev, Messrs. Dempster, Chase, Gary, Wilbur, and Stratton: one of whom has been released from his work on earth; two have returned, and are now active members of the body; one, Rev. J. H. Wilbur, is still a missionary in Oregon, and another, Rev. Royal Strat- ton, is a missionary in California. The increase of members within the bounds of the confer- ence since its organization in 1836, has been over seven thou- sand: the increase in the number of its travelling ministers has been fifty-six; the number of charges has increased from fifty- six to one hundred and nineteen, as above stated, or more than doubled in sixteen years. Of the original eighty members and probationers in the conference at the time of its organization, forty-two only remain; some having honourably located, some having been transferred, a few having withdrawn, one having been expelled, and eleven of the original members having died, with four, who have since become members, making fifteen in all who have deceased as members of the Conference, and whose lives and characters are sketched in the chapters of this work. There has been an agreeable improvement in the finances and benevolent enterprises of the conference since its organi- zation, most of the deceased brethren having done their full share in promoting this improvement. At the first session of the conference in 1836, the sum of $827 only was reported as having been raised for missions; and in the following year there was raised only $1,170; while for the year 1850-51 there was raised within our bounds, for missions alone, nearly three thousand dollars—thus showing a decided improvement in this one item, while the aggregate of moneys raised for all benevolent purposes within the same year is over five thousand 14 INTRODUCTION. dollars. There has also been a constant and healthy increase of churches and parsonages within our bounds during the period of our separate existence. We have no correct data by which to judge of the exact increase throughout the conference, but the following may serve as an illustration. In 1836, there were but six Methodist churches and four parsonages within the bounds of old Potsdam District. In 1852, within the same territory, there are no less than twenty-seven Methodist churches and seventeen parsonages ; and we presume that the ratio of increase in other parts of the conference has been about the same. Another improvement has been in the receipts of the preachers—the annual returns showing that there are fewer deficiencies in the receipts of quarterage than formerly. Of the one hundred and twenty-four effective preachers during the year 1850-51, only thirty-seven reported any deficiency in their receipts, thus showing that eighty-seven received their full disciplinary allowance. Although this is scarcely a matter of congratulation, it nevertheless shows a decided improvement upon the receipts of former years. The Black River Conference has been peculiarly fortunate in its members. With two exceptions only, all who have be- longed to it have evinced a truly Christian and upright char- acter, and a zealous consistent deportment as ministers of Jesus Christ. A more peace-loving and affectionate body of minis- ters, probably, were never associated together for so great a length of time, as have the members of this ecclesiastical body. From the oldest to the youngest, there has always been mani- fested a disposition to love each other; and although differ- ences of opinion must necessarily exist among so large a body of men, yet we believe that no difference of sentiment has ever produced a repulsion of feeling, or, to any great extent, an abatement of Christian love and affection; and it is no wonder that the most of our departed brethren, in their last moments, thought of the Black River Conference ; asked to be “ remem- bered to their brethren of the Black River Conference ;” prayed God to “ bless the Black River Conference,” éc. INTRODUCTION. 15 There are perhaps fewer very aged men belonging to this body of ministers than to most other bodies of equal size. A few old pilgrims, however, remain among us; among whom may be mentioned Rev. Cuartes Gites, who is now, and has been since the death of “ Father Willis,” the patriarch of the conference, having been in connexion with the travelling min- istry for nearly half a century. The next in order is “ Farner Purrer,” who, becoming rather too much confined by the narrow limits of our present-sized circuits and stations, has fled to the western wilds of Wisconsin, as affording him more ample space for exercise, and who seems to be clothed with a kind of semi-ubiquity, being now here, now there, and, as if possess- ing telegraphic rapidity of flight, is anon in another’ place, preaching by day and by night; and, although properly a superannuated man, undergoing more hardship, and perform- ing more labour than any of his brethren or sons in the gos- pel who are considered effective, The next in seniority is Rev. Gzorce Gary, who began the life of an itinerant when but a mere boy, but who now with whitened locks feels the infirmi- ties of age “creeping o’er him.” Soon, we fear, his days of activity and vigour will be past, an event which will prove a source of lasting regret to his many warm friends, and to none more than his sons in the gospel. The Rev. Messrs. Dempster, Sa.isBuRY, TULLER, BAKER, WHIPPLE, ADAMS, and a few others, may be considered fathers of the conference, while the great majority of the members are either in middle age, or in a state of youthful vigour. Unlike some of our sister conferences, the Black River has never been embarrassed for the want of places to hold its an- nual sessions. The greatest difficulty usually has been to make the most prudent and impartial selection of the many annual claimants for the ensuing sessions of that body; and it has been stated by one of the senior bishops, while presiding over its deliberations, that he knew of no conference so highly favoured in the above respect as ours. And such has been the kindness and liberality of our lay brethren in those places where the 16 INTRODUCTION, conference has held a session, that in nearly every case they have presented invitations for a repetition of what they are pleased to consider a favour, rather than a burden. The fol- lowing places have served as the seat of the conference for the respective years named :—1836, Watertown; 1837, Potsdam; 1838, Fulton; 1839, Turin; 1840, Pulaski; 1841, Rome; 1842, Watertown; 1848, Syracuse; 1844, Potsdam; 1845, Mexicoville; 1846, Lowville; 1847, Malone; 1848, Adams; 1849, Fulton; 1850, Rome; 1851, Oswego; 1852, Ogdens- burgh. The conference has always taken high ground on the sub- jects of slavery, intemperance, and other kindred vices; and although never inclined to “ultraism” in relation to the for- mer evil, they have, as a majority, been open in their oppo- sition to the vilest system of oppression known among civil- ized men. It is true, that during the heat and excitement of the anti-slavery discussion, the majority were disposed to occupy conservative ground; and this they did, because of their fears in relation to the consequences of agitation: but since 1844, at which time the Southern ministers and mem- bers exhibited strong symptoms of pro-slaveryism, the con- servative portion of our conference have manifested equally strong hatred to the accursed system of holding men and women in bondage. Indeed, it may now—as it has been for years—be considered as a thoroughly anti-slavery confer- ence. We do not know of a single exception among the members to the truth of this remark. There have been, since the commencement of the anti-slavery discussion, only two instances of secession ostensibly on account of the connexion of the Church with slavery; but it is to be believed that other and less tenable grounds were the true reasons for such a step having been taken. The great body of the preachers, however, have been firm in their attachment to the Church; and although they have had on their respective charges oppo- sition to contend with in various shapes, yet “none of these things have moved” them, even for an instant, but they have INTRODUCTION. 17 remained “strong in the Lord, and in the power of his might.” The conference also occupies high ground in reference to the literary attainments of its members, and their proper qualifications for the sacred office. The course of study for- merly prescribed for its probationers is sufficient evidence of this fact. Nor was such course merely prescribed, but an acquaintance with it reguéred as an indispensable requisite to admission into full connexion, and to ordination, either as a travelling deacon or elder. It has always been the good for- tune of the conference to have a sufficient number of liberally educated members on its roll, to exercise a savoury influence in keeping the standard of education sufficiently elevated, so that no novice or ignoramus need ever hope to be admitted to the privileges and honours of membership in that body. If in any individual case there has been a seeming exception to the above rule, it has been where persons have possessed so many other excellent qualities, so far as they relate to talents and usefulness, as to make ample amends for a partial deficiency in one or more branches of the conference course. The territory embraced by the conference, although com- paratively new and unbroken in some parts, is, nevertheless, a rich and productive section of country, possessing many natural advantages, and having all the elements of future greatness within itself. The internal improvements of the last few years have greatly added to the pecuniary interests of the inhabitants ; and not only so, but the canals, rail-roads, plank- roads, telegraph lines, &c., while they serve to enrich the country, afford delightful facilities for travel and the convey- ance of intelligence from one extreme portion of the conference to the other. Any part of the conference may be reached from any other given point, within the space of twenty-four hours; and these facilities are being constantly increased; and in a short period the Black River Conference territory will be among the most favoured portions of our land. May the moral virtues and religious fidelity of the people, and espe- 18 INTRODUCTION. cially of the Methodist people within its bounds, keep pace with its internal improvements! Then may we hope to see “the wilderness blossom as the rose,” and the entire region become, in the most emphatic sense, “ ImmanveEt’s land.” LIST OF LIVING MEMBERS OF THE BLACK RIVER CONFERENCE, AR- RANGED ACCORDING TO SENIORITY, WITH THE DATE OF THEIR ADMISSION ON TRIAL. . Charles Giles, . Isaac Puffer, George Gary, . John Dempster, D. D., . Nathaniel Salisbury, Eli W. R. Allen, . Anson Tuller, Gardner Baker, Eleazar Whipple, . Elisha Wheeler, . Godfrey W. Barney, Miles H. Gaylord, - Benjamin Phillips, Alban M. Smith, . Aaron Adams, Lewis Whitcomb, George C. Woodruff, Augustine E. Munson, Darius Simonds, . Jesse Penfield, Hiram Shepard, Harvey Chapin, Elijah Smith, Freeman H. Stanton, . Charles W. Leet, Charles L. Dunning, Royal Houghton, Geo. G. Hapgood, D. D., Morgan D. Gillett, . Isaac L. Hunt, James Erwin, Orra Squires, Hubert Graves, . Arza J. Phelps, Harvey E. Chapin, M. D., Benjamin F. Brown, Burroughs Holmes, 1835, pare oo eo a WEEE TET T = 00 © a ITT ar oo oo - | e oo ao = > a wo rs no | . George Sawyer, . Loren E. Adkins, Hiram Mattison, A.M., Moses Lyon, John W. Jones, Reuben Reynolds, William Tripp, John E. Stoddard, Harris Kinsley, Allen Castle, P. Douglass Gorrie, Franklin Hawkins, Benj. I. Diefendorf, A. M., Almanzo Blackman, Charles H. Austin, Henry O. Tilden, . Isaac Hall, Ebenezer Arnold, Silas Slater, David Chidester, Warren Turner, David Ferguson, Daniel M. Rogers, Daniel Barnard, Byron Alden, . John Slee, Josiah Arnold, O. C. Lathrop, David Stone, :..- . William Peck, ©. Rufus E. King, Joseph H. Lamb, Wilham H. Hawkins, . Isaac Turney, : Ed. E. E. Bragdon, A.M., Justin T. Alden, Thomas D. Mitchell, bo 0 1842. - Almon Chapin, Herren deli lTlerii tle a a rs ao MEET T fare co rs © i. LIVING MEMBERS OF BLACK RIVER CONFERENCE. Otis M. Legate, Isaac S. Bingham, John N. Brown, William A. Nichols, Hiram Woodruff, Lorenzo D.Stebbins,A.M., - Robert N. Barber, John F. Dayan, Andrew F. Bigelow, Oran Lathrop, Benjamin S. Wright, Proctor M. Crowley, John R. Lewis, . Ebenezer Pease, Thomas W. Thurston, David D. Smith, . Eli C. Bruce, A. M., Thomas B. Brown, Lafayette D. White, James P. Jennings, Amos Nickerson, Orlando C. Cole, George W. Plank, . Stephen Turtelot, M. D., Dennison D. Parker, Jackson C. Vandercook, Ward W. Hunt, A. M., Allen Miller, Erasmus W. Jones, Daniel W. Roney, Silas C. Kinney, Thomas D. Sleeper, . Sanger Dewey, Elijah Munger, Lorenzo D. Ferguson, 1849. 1850. HT 1851. WEEP 1852. MEET E TT Josiah Zimmerman, Richard Redhead, Tra H. Corbin, William Jones, Lester Brown, Samuel Salisbury, A. M. Rowe, Ward I. Hunt, A. B. Mial R. Pierce, William Blanchard. PROBATIONERS. Peleg Barker. Samuel B. Crosier, William B. Joice, James L. Humphrey, John B. Foote, Phineas Wiles, Smith Griffin, Francis A. O’Farrel, Thomas Richey, William I. Richards, Alonzo Wells, Joseph A. Livingston, Lucius Palmer, James Hudson, Cyrus Philips, J. B. Van Petten, A. B., Merrit M. Rice, Benjamin Brundridge, Oliver P. Pitcher, Alfred Welch, Lucius Whitney, James B. Graham, A. M., Seymour C. Goodell, Sardius F. Kenyon. LITA. OF ENDICOTT &C?N.Y EREHEN OFLU BLACK RIVER CONFERENCE MEMORIAL. CHAPTER I. REV. CALVIN DANFORTH.* Catvin Danrorru was born in the town of Fort Coving- ton, (French Mills,) Franklin County, N. Y., November 28th, 1809. His father, a native of New-Hampshire, removed from Danville, Vermont, to French Mills, where he followed the occupation of farming, and where he was married to Miss Henrietta Elsworth, by whom he had eleven children, of whom Calvin was the second. Mr. Luther Danforth, the father, still lives, and retains that degree of respectability, as a man and a citizen, which he has so well deserved, and: so richly earned by his industry, sobriety, and intelligence. Of the eleven children, nearly all are, or have been, members of the Methodist Episco- pal Church, and two of the daughters have been for some years the wives of Methodist ministers, one of whom, Rev. G. C. Woodruff, is a presiding elder in the Black River Conference. At the age of two years, Calvin had a severe fit of sickness, which threatened to carry him to a premature grave. Shortly after his arrival in Monrovia, brother Chase had an interview with a party of “ King Boson’s men,” who called on him to make sale of some beautiful cotton cloth of native manufacture. “By means of a servant girl in the family,” says brother Chase, “I inquired if King Boson were well?” They replied, ‘He be well.’ I then inquired if the ‘ path were open,’ (which is the phraseology for a time of peace with the neighbouring tribes.) .They replied, ‘No;’ and one of them, to show by gestures that they were still at war, gave an ex- pression of countenance and contortion of his body, accom- panied with deep guttural sounds, like those of a man dying of wounds. I endeavoured to make them understand that one God made them all, not to kill, but to love and do each other good. As they could both speak and write Arabic, I pre- sented one of their number with a copy of the Arabic New Testament, some copies of which happened to be at the mis- sion house, which, though a Mohammedan, he received with evident tokens of gratitude, literally pressing it to his bosom as if conscious of his treasure. My feelings on this occasion I cannot describe; but I did pray in my heart that God would; by the teachings of his Spirit, supply the preach- er’s ‘lack of service, and make his gospel, though read only and not preached, ‘ the power of God’ to the ‘salvation,’ not only of that ‘man of Ethiopia,’ but also to many of his countrymen.” 60 BLACK RIVER CONFERENCE MEMORIAL. From the interview thus held with these persons, brother Chase imbibed a strong desire for the conversion to Christian- ity of King Boson’s people, supposing that, if converted, they would have a superior moral influence over other tribes and nations of Africans. He relates the following conversation as having occurred between Captain Keeler of the Portia and a native African called “Jo.” ‘As ‘Jo’ was about leaving the vessel, the captain inquired if what he wore about the neck, and which resembled a common bullet-pouch, was his ‘ gree- gree.’ He replied in the affirmative. The captain then, in a kind of broken English and in a figurative expression per- fectly understood by ‘Jo,’ endeavoured to convince him that such a device could in the nature of things do him no good; and that ‘’Merica man,’ who has ‘book,’ knows that ‘ gree- gree’ can do ‘countryman’ no good. The appeal to ‘book’ evidently brought ‘Jo’ into a strait, from which he sought to relieve himself by a counter appeal to ‘ book,’ saying, ‘Man- dingo man he know book, and he tell countryman greegree do good. Greegree no let anyting catchee countryman.’ To this reply there seemed to be but one answer, namely, that ‘*Merica man’s book pass all,’ i. e., better than all ‘ Mandingo man’s book;’ but this could have but little weight with the sprightly young Dey, who reminded us that it would subject him to shame to change from ‘country fash (fashion) while -. Mandingo man tell de peoply all around’ (i. e., all the neigh- bouring tribes) ‘to keep greegree.’” Brother Chase, in his despatches to the missionary board, through the corresponding secretary, animadverts strongly upon the importance of sending to Africa a young man well instructed in the language of the “Mandingo man’s book,”— the Arabic; and in case the man should not be found who was prepared by a knowledge of that language to enter imme- diately upon the work, some plan should be devised by the missionary board for raising funds, whereby a young man, duly recommended, might be instructed in the Arabic, so that he might be able to read, write, and speak it with fluency. SQUIRE CHASE. 61 Shortly after his arrival in Africa, brother Chase, although it was winter with us, began to feel the effects of the climate on his system; hence, under date of December 21, he says: “Until to-day, my health has been for the most of the time very good; but I finish this letter with sensible evidence, in every bone almost of my system, that the fever of the climate is about to try the strength of my constitution. But it gives me no alarm, believing that God will safely carry me through this ordeal.” The Allwise Being did preserve his precious life, although, at times, he was greatly prostrated with African’ fever while undergoing the process of acclimation. As much as his shat- tered constitution and continued ill-health would permit, he faithfully discharged all the duties of his office to the “ pagan in his blindness,” and laboured not only for the benefit of the colonists of Liberia, but: for the tribes in the interior until in the month of May following, when ‘he was suddenly seized with an epileptic fit, which rendered him unfit for further active service for the present. The announcement of this afflic- tive intelligence was made by brother Seys to Dr. David M. Reese, of New-York City, and through him to the missionary board. The following is an extract from the letter bearing the intelligence :— “Monrovia, June 2, 1837. “My Very Dear Broruzr,—l have only time to write you a few lines, and those are written under very afflicting cireum- stances. Our dear brother Chase, who was all life and anima- tion at the prospect of returning with Captain Keeler, lies dan- gerously ill. He had from time to time repeated attacks of fever—as wé have both written when opportunity oecurred— but seemed from all of them to revive, and almost gain his usual strength. A fortnight to-day he was induced to go up, though weak, and spend a few days at brother Wilson’s, at Millsburgh ; and while there he was taken suddenly ill with a most violent fit of epilepsy, so as to fall suddenly to the earth a few rods from the mission-house. After several days he was 62 BLACK RIVER CONFERENCE MEMORIAL. sufficiently restored to return home; but I immediately per- ceived that a change had passed upon him that sunk my spirits beyond description at the evident iniprobability of his ever being useful again as an itinerant preacher, and much less as a mis- sionary in this land of death. He recovered, however, and en- tered into all the little minutie of getting ready for embark- - ation, full of hope of soon seeing and embracing his dear family, when yesterday, at 3 o’clock P. M., another tremendous fit prostrated him. For hours every muscle was violently agitated, and we did all we could of ourselves, and obtained all the other help we could. Prout, our main stay, has been and is still very attentive. The violence of the paroxysm has abated, but he has sunk into a state of stupor out of which nothing rouses him. The sight, hearing, and consciousness are all dreadfully impaired. We have bled copiously, blistered the temples and ancles, and continue to use all those anti-spasmodic remedies generally resorted to on such occasions.” From the above it will be seen that, before his prostration by epilepsy, brother Chase, in consequence of his frequent attacks of fever, had determined on returning home to the United States for a season, and was, in fact, making arrangements for embarking, when completely prostrated by the epileptic attacks of which brother Seys speaks, and from which he feared he would never recover. Contrary to all human expectation, he did so far recover as to enable him, in the course of a few wecks subsequently, to take passage for Baltimore, where he safely arrived about the first of August, 1837,* where he was hos- pitably entertained for a season in the family of Bishop Waugh. As soon as his strength would allow he hastened home, by way of New-York City, to greet his family and friends in Water- town, from which place he scnt the following letter to New- “Tt is stated, in nearly all the “memoirs” and “sermons” which Thave seen relating to brother Chase, that he spent about two years the first time on the Liberia Mission. This is evidently a mistake, as, from the above dates, it will be seen that he was absent from the “States ” only between nine and ten months. SQUIRE CHASE. 63 York, to be published for the information of his numerous and deeply anxious friends in different portions of the country :— “Warmrtown, Sept. 23, 1837. “Dear Brotuer,—I cannot inform all who may wish to know whether my health has improved since my return to the United States, unless permitted to do-it through the medium of a public journal. If, therefore, you judge it proper, you may, for the reason above named, publish the following :— “ Notwithstanding my very feeble state of health when-I left New-York City, owing very much, I think, to the three succes- sive paroxysms of chills and fever which came upon me—one at Bishop Waugh’s in Baltimore, one on the passage from there to New-York, and one, as you know, in your own hos- pitable dwelling, (Dr. Luckey’s)—I say, notwithstanding this peculiarly feeble state, I was enabled to bear the fatigue of my journey better than I supposed. In Albany I passed the night with the kind family to whom you recommended me; but on the following day I realized so little fatigue from riding in the lightning-sped cars that I did not think it necessary to avail myself of a vesting-spell at Amsterdam, as you provided for my doing, and by thus pressing forward had time for a little rest at Utica, and then took stage the same evening (Friday, the 18th ult.) for Watertown, where I arrived the next day to share the affectionate embraces of my family and greetings of friends, May I ever be mindful of the divine goodness which hath brought me up from the gates of death and over the mighty deep, thus to taste afresh the tokens of his loving-kindness at home and in a Christian land! OO, blessed be the name of the Lord, that when family and Christian friends were fearing and believing that another had fallen in the mission field, where ‘many mightier than I’ had shared the same conflict and had been taken to their reward, even while it was thus becoming a reality in the minds of such as felt interested for an unworthy brother and the cause in which he had enlisted, then were the favouring breezes of heaven bringing me every hour nearer to 64 BLACK RIVER CONFERENCE MEMORIAL, my native shore, and soon put it in my power to say, ‘ My life is yet whole within me! A month has passed away since I reached the residence of my family, during which time the chills and fever have assailed me repeatedly, and in one or two instances with great severity; but they are now broken up, so that I have had none for several days, and my strength is in- creasing. I have a very good relish for my food and sleep, though the latter has been interrupted for a few nights recently by a dry, hard cough, which appears to be yielding a little to the remedies I am now using. Dr. Trowbridge, a well- known medical and surgical gentleman of this town, has been my physician, and thus far seems to have succeeded well in my case. But I must.gain much more strength before it will be safe for me to preach ; for, as yet, I have been able to attend church only three times since my return home. What effect a northern winter will have upon me in such a state of health as I am now likely to have, after having escaped two in suc- cession, is, of course, problematical; but I dare trust the whole with my heavenly Father’s wisdom and goodness, requesting at the same time a daily interest in the prayers of all my brethren in Christ, whom I love for his name’s sake. With the best wishes for the present and future welfare of yourself and family, I am, dear brother, yours most affectionately, “Squire Cuasz.” After having been at home a few weeks, brother Chase received a communication from the officers of the Oneida Con- ference Seminary Missionary Society, through their corre- sponding secretary, the Rev. Nelson Rounds, making certain inquiries, and asking certain information in relation to his late field of Whour, Liberia. As the letter throws further light upon his labours in Africa, and as it is not very lengthy, we will give it entire to the reader :— “Warertown, Feb. 21, 1838, “Dear Broruer Rounps,—My only apology for so long a delay before replying to your friendly letter, is that of feeble SQUIRE CHASE. 65 health and domestic duties. But before I attempt a reply to your inquiries, I wish to express a fear that I shall not be able to cast so much as a ‘handful of salt’ into the Cazenovia foun- tain of intellect, literature, and Christian enterptise. But you ask for some word of information, advice, or exhortation, which may favourably affect those young ladies and gentlemen of the seminary, in whose benevolent souls exists the half-formed determination of devoting themselves to the missionary work. Perhaps I may be able to do so; yet all that I can say within the limits of one sheet, must be very general in its character. But all I say in this communication will relate to what I have seen, heard, and felt, while on my late missionary tour in Africa, Well, then, to come directly to the subject in hand, I have ‘seen’ an extent of African coast of about two hundred and eighty miles, stretching between Cape Mesurado at the north, and Cape Palmas at the south. In traversing this ex- tent of coast twice during my stay in Africa, and calling at nearly all the American settlements, a good opportunity was afforded me of seeing, not only hundreds, but thousands of savage men, women, and children, living under the full con- trol of heathenish habits and customs, so entirely opposed to physical comfort, domestic happiness, civil freedom, mental culture, and moral rectitude and improvement, as no true phi- losopher, patriot, philanthropist, or Christian, could seriously contemplate, much less witness, without a deep emotion of mingled pity and abhorrence. “But while I have seen these woes of heathenism, and ‘felt’ my heart move with an earnest desire to live and die for their benefit, I have had the satisfaction to ‘hear’ their earnest and general cry of interrogation, ‘ Will you not send us missionaries and teachers? or in language more strictly native, ‘We want missionary for teach us good book, and make God palaver (i. e., public instruction or preaching) and for teach pickaninny (children) to sabby (know) book all same ’Merica men.’ And in view of such facts as these, I would, dear brother, through you, beseech the members of the society, both male and female 66 BLACK RIVER CONFERENCE MEMORIAL, to suffer, from an unworthy friend of missions, ‘the word of exhortation.’ Come, then, my Christian friends, and make a full consecration of your souls and bodies, time, talents, and all you have and‘are, to the interests of your fellow-men, and especially to the missionary cause. All can aid this in some way, though they should never visit a heathen country; but I would here address myself more particularly to those who have some degree of conviction that they are called of God to enter in person upon missionary work in whatever portion of the field they may be directed to in the providence of God, pro vided he shall hereafter give them a fudl conviction that this is his pleasure concerning them. “Now, to such I would say, Do not fear to offer yourselves to God in humble, fervent, persevering prayer, saying with the sanctified prophet, ‘Here am I, Lord, send me.’ Be assured it is lawful and laudable, for any Christian to ask of God the privilege of doing deeds of holy daring in his service. Yes, the humble son of Jesse may, though rebuked by cowards for his seeming rashness, beg the king’s permission to encounter the vaunting giant-foe of the ‘armies of the God of Israel’ And let me add, that to die only attempting the conquests due the sceptre of our Messiah, is more to be coveted than all the laurels of victory ever won by the greatest of earthly conquer- ors. Go, then, beloved Christian, in the name of your God, trusting in him alone, and I know he will support you in the trying hour, for he has supported me. Will you go? When, and where? To Oregon—Texas—South America? or to that destitute, long-neglected field of my choice, Africa? Should you do the latter, it would be the joy of my heart, (should my health ever become sufficient for that purpose,) either to go with you, or find you there. May we all live to bless the wretched of our race, and ultimately meet in heaven. Amen. “T am yours affectionately in Christ, 8. Cuass.” From the time of brother Chase’s return from Africa till that of the session of the Black River Conference in Fulton, SQUIRE CHASE. 67 August, 1838, his health remained in a rather precarious state the greater part of the time, but at the conference last named was supposed to be slowly improving. As there was no pros- pect of his speedy return to Africa, however, the important station at Mexicoville, Oswego County, N. Y., was left unsup- plied by the presiding bishop, with the expectation that brother Chase would be able to take the pastoral charge of the same. Accordingly, soon after the conference, finding his health some- what improved, he entered heartily upon his pastoral work. He had not been long here, however, before the health of the preacher in Watertown failed, and brother Chase at once took the pastoral charge of that station. He remained in Water- town during the year, and at the next conference (1839) held at Turm, Lewis County, he was present, and regularly re-ap- pointed to Watertown station for the ensuing year. Jt was during the session of the “Turin Conference” that arrangements were made by the body for holding “centenary meetings ” on all the charges within the bounds of the confer- ence on the twenty-fifth of November following, that day being the one-hundredth anniversary of the organization of the first Methodist society by John Wesley. As it was expected that large free-will offerings would be made by the preachers and members of the Church within our bounds on that inter- esting oceasion, it became a matter of importance to have these funds properly directed and wisely applied. A centenary committee was accordingly appointed by the conference to recommend a plan of direction for these funds. Brother Chase had the honour of being chairman of that committee, and the report which he subsequently presented does honour to his memory, as well as to the judgment of the brethren associated with him on that committee, viz., Rev. J. T. Peck, C. W. Leet, A. Adams, and J. Roper. Our limits will not allow us to copy this report entire, we therefore give the following brief synopsis of the same :— The report first states that it is ‘meet, right, and the bounden duty” of the membership of the Methodist Episcopal 68 BLACK RIVER CONFERENCE MEMORIAL, Church within the bounds of Black River Conference to unite with the whole Wesleyan family throughout the world in celebrating the centenary of Methodism; it recommends that, on the day set apart for that purpose, the sum of $30,000 at least be raised and funded for benevolent purposes; that the day be kept as “a Sabbath unto the Lord,” with public de- votional exercises at sunrise, 10 o’clock A. M., 2 o'clock P. M., and in the evening; it further recommends, that, ex- cept when otherwise directed, the funds procured on that day be appropriated as follows, namely, one-tenth to the mission- ary cause, three-tenths to the cause of education within our bounds, and the remaining six-tenths for the benefit of the superannuated preachers, their wives and children, together with the widows and orphans of deceased preachers, “ pro- vided that no superannuated preacher or his family shall receive any dividend from the above fund unless he has ren- dered effective service in the itinerant ranks for five years, and in that case but half a claim; while the superannuated mem- ber of this conference who has rendered ten years effective service in the travelling connexion, shall be allowed a full claim upon said fund.” The report was adopted, and on the day set apart for that purpose, religious services were held in nearly all the stations and circuits in the conference. The precise amount raised as free-will offerings on that occasion we never have definitely learned, nor of the amount appropriated for each of the three objects named in the report. From the dividends annually made, however, by the stewards of the conference, we should infer that the amount of the superannuated fund is about four thousand dollars, yielding interest annually to the amount of about two hundred and seventy-five dollars, which is divided among the legal claimants from year to year. At the conference of 1839 brother Chase was elected dele- gate to the General Conference of 1840, which met in Balti- more, Maryland. He was in attendance, and at the close of the same retuned to his family and charge at Watertown, \ SQUIRE CHASE. 69 and entered upon the discharge of his ministerial duties with his usual zeal and success: In the course of the year he be- came involved in a discussion with the Rev. Mr. Gilbride, the Roman Catholic priest of Watertown, the origin of which was as follows :—At a temperance meeting, held in the Second Presbyterian Church in that village on the Ist of October, 1839, brother Chase, being present, made some remarks on the subject of temperance, and, among other things, stated that the license law of the State of New-York, authorizing the sale of intoxicating liquors, was like the system of Roman Catholic indulgences—allowing the commission of sin for a price; and as it had been ascertained that many of the mock republics of South America received their support to a great extent from the sale of Roman Catholic indulgences, and that as every sound Protestant must deprecate such a practice in the Church, so should every true republican abhor its sem- blance in State legislation. After having taken his seat, Mr. Gilbride, who happened to be present, unknown to brother Chase, arose, and denied the truth of what he had asserted in relation to the Roman Catholic religion, and challenged him to the proof. When he had finished, brother Chase arose and stated that he had not been aware of the presence of the reverend gentleman, and disclaimed all intention of personal insult; but that he had referred to the offensive facts merely by way of illustration, while he claimed that these facts were well known and well attested. The reverend gentleman would, however, receive no apology, but repeated his former remarks, and left the house in an abrupt and furious manner. This circumstance led to a correspondence between the two gentlemen, in which propo- sitions were made, pro and con, in reference to the propriety of discussing the subject in the public papers of Watertown. As, however, the editors of these papers (for political reasons, probably) were not willing to allow the discussion through their respective columns, and as the parties could not agree on some common medium of communication, or, rather, as 70 BLACK RIVER CONFERENCE MEMORIAL. Mr. Gilbride would not agree to select a medium through which both sides of the question could be given to the public, it became necessary for brother Chase to adopt some inde- pendent course in relation to the matter, and hence the pub- lication, in book form, of * Ax Examination of the Doctrine, . History, and Moral Tendency of Roman Catuoxic Input- crenczs.”» As we cannot give many extracts from this small, but comprehensive volume, we will just remark that in the first chapter of the work he clearly proves, from Roman Catholic authors, the nature of indulgences and their tendency to encourage crime. In the second chapter he proves the sin- licensing genius of Popery in its distinguishing dogmas, and also holds out, in bold relief, the absolute subjection of the Roman laity to the power of the priesthood, and, in the lan- guage of another, he states: “ Conscious that the priest knows his secret thoughts, and heart, and all his propensities, and his weaknesses, and his crimes, the Papist no longer feels himself a man. This spiritual master he cannot look in the face. He cannot assert his natural rights and honour as a man in his presence. He-is abashed and confounded before the haughty and impudent usurper, as any miserable pagan is before his idol god. His labour, his property, his wife, his children, his body, his soul, are all at the priest’s disposal. He crouches at the priest’s feet with abject submission. He does not complain of his wrongs. Wo is unto him if he does. Though he is cuffed, and kicked, and even lashed by the priest’s whip, and beaten as a child, as is done habitually in Ireland, he does not, and he dare not, resist. ‘ What, sir,’ exclaimed a stout Irish labourer when he was asked why he did not resist and defend himself against his brutal priest, who had publicly boxed him until his face was covered with blood, ‘What, sir, strike aholy prasie! What a wickedness! Sir, had I touched the holy praste, mine own arm would have withered from my shoulder blade!” “Nor is this the only instance of like character in this country,” remarks brother Chase; “for we have been informed on good authority that SQUIRE CHASE. a1 similar scenes have been acted at no great distance from the place where we now write.” Chapter three is occupied with an historical investigation, presenting a brief outline of the origin, increase, and prevalence of indulgences, wherein he clearly proves that they still are given and sold fora price by Roman Catholic priests. So suc- cessful was he in showing up the vicious tendency of this branch _, of Roman Catholic doctrine and practice, that all true Protes- tants, especially in the vicinity of Watertown, have reason to thank brother Chase for his able and candid investigation of the subject, and also Mr. Gilbride for having induced it. It may be proper here also to observe, that so sorely did the priest feel himself hit by some of brother Chase’s caustic remarks in reference to the priesthocd, that, feeling himself implicated in common with his “ ghostly” fellows, he commenced a prose- eution against his opponent in an action for libel, claiming personal damages to the amount of five thousand dollars. But for some reason, which will probably be guessed at by the reader, the priest withdrew his action without a word of ex- planation or the recovery of a farthing as cost, or any overtures of any kind to or by the party accused. While brother Chase was thus engaged in fighting the “man of sin,” he was not unmindful of his pastoral duties to his flock, but in “all things approved himself to their con- sciences in the sight of men,” being “instant in season” and “ out of season,” in advising, reproving, comforting, and exhort- ing the people of his charge. At the conference of 1840, held in Pulaski, Oswego County, brother Chase was reappointed to Watertown, thus making his residence in that village as a pas- tor nearly three years. At the close of the year, however, it became necessary, according to the prescribed rule of Dis- cipline, that he should be removed; and it is only neces- sary to remark, that when he left Watertown he was fol- lowed by the prayers, and tears, and best wishes of the Church in that place. At the conference of 1841, held. at Rome, Oneida County, brother Chase was appointed to Lowville sta- 72 BLACK RIVER CONFERENCE MEMORIAL. tion, Lewis County, where he soon after commenced his pas- toral labours. In the meanwhile he had not forgotten his favourite field of labour, Africa ; indeed, he had been in frequent communication with the authorities of the Church and with brother Seys, the superintendent of the Liberia Mission, in relation to his return to that distant field. As early as the fall of 1838, he had de- clared his willingness to go back to the land of death: but the appointing power very properly considered that it would be an extremely hazardous experiment to make the second attempt ; and brother Seys, who loved him with an intensity of affection, wrote to him, under date of Dec, 21, 1838, as follows :— * % + « And now, my dearly beloved brother, about Africa. You see I go again. But ah! how do I go? I leave all I have behind me, without even the cheering hope that sustained me in 1834—tlfat they (his family) were to join me there. I shall take them no more to Africa; it will not do. No; let me be the only sufferer. When sick, lonesome, perplexed, and weighed down with care, anxiety, and responsibility, it will be a most pleasing thought that my children and their tenderly beloved mother are in a healthy clime—in the midst of liter- ary advantages, and surrounded by those every way agreeable to them. But after all it is a sore trial to live away from them —to see them once in two or three years for a month or two— to spend my whole life this way. Flesh and blood, unsustained by divine grace, would never endure this; but you know, with me,‘ we can do all things through Christ strengthening us’ I rejoice to hear of your recovery. I read of you in the papers with pleasure. I understand you are willing to go out again. I dare not say a word—I cannot advise you to take your family there; I cannot advise you to leave them; I dare not encourage your risking your life again where it was so nearly lost. You must take the whole responsibility. I could enjoy just one week's talk with you about Liberia. O, how I long to see you! as also does my dear Ann (Mrs. Seys). How much SQUIRE CHASE. 18 pleasure it would give us to see sister Chase, yourself, and the dear children. My wife is recovering fast—the boys, too, rapidly. I must close. All mine join me in much love. Farewell. “Your most affectionate and respectful brother, “Joun Srys.” Brother Chase, in reference to the above letter, remarks :— “The reason assigned by brother Seys for not encouraging my retwn to Africa is the same that the board, the bishops, and the friends generally urge against it, but is not, as I have shown in a letter published some time since in the Christian Advocate, such a one as necessarily arises from the eireum- stances of the case as viewed by Dr. J. Hall, of Baltimore, who had the facts from brother Seys’s own mouth, and who atten- tively watched me during the passage home, returning as I did in a vessel obtained by him. But if, notwithstanding the opin- ion of such an eminent medical man, well acquainted with the African climate, and the opinions of others of the faculty who have heard all the facts in the case,—I say if, after all this, the bishop having the charge of foreign missions does not feel safe, as he said he did not, to renew the appointment, and the board advise me, as they have done, not to think of returning, and the superintendent of the mission says if I do I must take the whole responsibility, it is clear to my mind that whatever re- sponsibility there is in the case it is not mine.” Thus it will be seen that in about a year after his return brother Chase had made up his mind to brave the dangers of Africa’s climate again, and thus tear himself away from home, and family, and friends, and all the endearments of civilized life, for the sake of the dying sons of that benighted land, but that, in opposition to his own judgment in the matter, the bishops and missionary board, as before stated, thought the experiment far too hazardous and his life by far too precious to take the responsibility of exposing him again to the miasma of the African coast; accordingly he remained within the bounds 4 74 BLACK RIVER CONFERENCE MEMORIAL. of the Black River Conference until the time of his taking charge of Lowville station, as before stated, in 1841. Meanwhile Rev. John Seys, superintendent of the Methodist missions in Liberia, became involved in some unpleasant differ- ences of opinion with the Liberian colonial authorities and the Board of Managers of the American Colonization Society. During the pendency of the existing difficulties brother Seys returned to America, and while the bishops of our Church and the Board of Managers of the Parent Missionary Society in New-York had the fullest confidence in'the personal integrity and piety of brother Seys, yet it became a serious question with them whether his necessary connexion with the circumstances which had produced the excitement did not disqualify him for the work of a pacificator, and hence they'very prudently hesi- tated about reappointing him immediately to the superintend- ency of the mission. In this state of things, brother Chase’s health in the meanwhile continuing good, the board saw fit to grant his oft-repeated request, and reappoint him to that distant field. He was also appointed superintendent pro tem. of the mission. He had been comfortably settled in Lowville for a few months when his commission for Africa arrived. He accordingly began to make immediate preparation for his voy- age. His farewell sermon at Lowville was preached from the text in Rom. xiv, 7, 8: “ For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s.” The text was exceedingly appropriate for the occasion, and the sermon was none the less so. Having a few weeks given him before the vessel in which he intended to sail would leave on her voyage, brother Chase improved the time meanwhile in visiting different places, bidding adieu to his numerous friends, and making collections in behalf of the missionary cause. In pursuance of these objects he visited Potsdam, Canton, Gouverneur, Watertown, Rome, and many other places within the bounds of the Black SQUIRE CHASE, 15 River Conference. As the vessel was expected to sail on the 15th of December, about the first of that month he took a final farewell of his family, whom he left at Lowville, and hastened to New-York. The vessel not sailing, however, as soon as had been expected, he continued to attend missionary meetings in different places until the time of his embarkation. On the evening of the 4th of January, 1842, he attended a “farewell missionary meeting” in the Greene-street. Church, New-York, and on the evening of the 10th an adjourned meeting in the Forsyth-street Church, where he and his fellow- missionaries, Rev. Mr. Pingree, Rev. George S. Brown, (coloured,) and Miss Ann Wilkins, received their instructions from the corresponding secretary. On the 138th of January brother Chase addressed a farewell letter to his brethren and friends within the bounds of the Black River Conference. As the letter is interesting, and was highly prized by those to whom it was addressed, we will transcribe it in our pages :— “ New-Yorn, January 13, 1842, “Very Duar Breruren anp Frienps,—As I am about leaving my native shores a second time as a missionary to Africa, I desire very briefly to address you on this occasion, as one of much interest to my own feelings, and one, in some respects at least, not devoid of interest to your own also. With many, yea, with most of you, I have had no opportunity of personal intercourse since the reception of my present appoint- ment to Liberia, and therefore have been unable either to exchange parting salutations, or to interchange views upon this important undertaking. “T am well aware, however, that some at least; both in the ministry and membership of the Church, have been reluctant, from the first, to hear anything said seriously about my going to Africa, assigning as a reason for this very natural feeling, the fear that I would not be able to endure the change of climate ; and many have said, since my return to this country in 1837, ‘Brother Chase, do you think of ever visiting Africa again? 6 BLACK RIVER CONFERENCE MEMORIAL. To all such inquiries of my friends, as they know, I have given substantially but one answer; namely, ‘That if my health should warrant it, and the proper authorities of the Church should approve of the measure, I would hold myself ready at any time ;’ and it is in conformity with this principle, arising from a conviction of duty, that I responded to the call of Bishop Soule, and have been appointed subsequently to this important and responsible work by Bishop Hedding. “Had I space and time for such a purpose, it would afford me great pleasure to attempt at least an abatement of those fears for my personal safety, so often suggested by my beloved friends and brethren; but-I can at present only make a few remarks, intended to relieve the minds of those I have not been able to communicate with personally. As I have often said before to others, so I say to you now: I do not think the natural effects of the climate, if due care be used, are so dan- gerous as many seem to imagine. It is true, my own health, as well as that of some others who have survived the attacks of African fever, was greatly impaired for a time; but in my own case, and I think the same is true of others, this resulted most evidently from avoidable exposure—an exposure on my part arising chiefly from the feeling of security which some five or six months of unusually favourable acclimating expe- rience had-superinduced. Until five or six weeks preceding my embarkation for the United States, I had generally been able to preach every Sabbath, as well as on other days; and after the almost fatal attack resulting from several hours’ expo- sure to the sun in a native canoe, while ascending the St. Paul’s River, I recovered so rapidly, that in twenty days I not only had strength enough to prepare for returning home, but was able to give a farewell discourse, without injury, of a full hour in length, (to the society in Monrovia,) from a text then, and ever since expressive of my feelings upon this matter; namely, ‘J will return again to you if God will’ And besides, that very sickness has most evidently been overruled for my improved health, the African fever having the effect to SQUIRE CHASE. q7 root out other diseases from which I had long suffered, and then being spent itself, my constitution has, for two or three years past, appeared perfectly renovated. Never before in my life could I perform as much labour, or endure any kind of hardship with such slight inconvenience as during the period just named. “Tt is true, that all this does not prove that I may not fall soon and suddenly like some others; but surely, with the care I think I shall try to take of myself, I may hope, by the blessing of God, to live and labour for years for the salvation of poor, degraded, down-trodden Africa. And truly I can say, this great object is all (so far as I can judge of my own feel- ings and principles) that could induce me to leave the country of my birth, the home of my childhood and youth, the Chris- tian and ministerial associations that have been forming for more than twenty years last past, and my own ever-dear domestic circle—my wife and children! Were the sands and soil of Africa all gold, it seems to me that, apart from saving souls perishing for lack of divine knowledge, I should feel no inducement to make the sacrifice of privileges which is in- separable from this great work, and which others have been called to make before me. But, yielding as I do to a deep and abiding conviction of duty and the call of the Church, I trust that myself and family will be remembered in the daily prayers of the Church, that if it please God we may meet again in the flesh; but especially that myself and fellow- : labourers in Africa may be abundantly successful in carrying forward the glorious work of her long-desired redemption, now so encouragingly in progress there. “Yea, I hope you will not only pray for the general pros- perity of the work, and for grace and wisdom to sustain and guide me in bearing the unexpected responsibilities that have fallen upon me in the reception of my appointment, but bear in mind the great necessity at this time to aid by pecuniary contributions, so that our empty and indebted treasury may be relieved, and our mission work be greatly enlarged. , let us 78 BLACK RIVER CONFERENCE MEMORIAL. rally, and speedily resume the ground recently and ingloriously yielded to the ‘Man of Sin’ in South America, and send the gospel ‘into all the world,’ to purge it from the corruptions of pagan idolatry, of Mohammedan delusion, and Romish super- stition, and fill it with the glorious influence of pure Brsie Christianity / “Tn conclusion, suffer me to say that nothing has served to cheer me more than such assurances of being remembered in prayer as have been given me, whether by the gocd bishop from whom I received my appointment, or such of the preach- ers and lay members as I have happened to meet, or those who have favoured me with letters; some of whom, in par- ticular, were it proper, I would name in token of my gratitude for their epistolary kindness—a kindness which I hope they will continue, and many others imitate, by writing me as often as practicable. “With earnest prayers for the prosperity of you all, dear brethren, and still craving an interest in your daily supplica- tions, I remain, as ever, yours very affectionately, “S. CHasz.” A few days after writing the above letter, brother Chase and his fellow-missionaries took their final leave of America, and after a voyage of usual interest were safely landed on the shores of Africa. No sooner had they arrived, than brother Chase at once commenced zealously to discharge the duties of superintendent of the mission, and also those of editor of “ Africa’s Luminary,” an excellent semi-monthly paper issued from the Methodist press at Monrovia. Shortly after his arri- val, the mission sustained a great loss by the death of two of the native converts, one of whom, Simon Peter, had visited America in company with Rev. John Seys, and had made him- self deservedly popular as a missionary platform-speaker while in this country, and no less for his enlightened piety and zeal for the salvation of his countrymen. While in New-York, he on one occasion addressed a missionary meeting in that city ; SQUIRE CHASE. "9 and, adverting to the complaints of “hard times” and “ want of money” which he had heard in every direction, and yet being puzzled to know how “times” could be so “hard” when he saw so much evidence of wealth, and willing to make every allowance for a scarcity of money, he remarked—* Well, he no want much money for git God-palaver, God-book, God- missionary man to Africa. Dat time Jesus go into de boose, (bush,) too much people come—people stay long time for hear blessed Jesus—people come hungry—no got notting to eat. Good Jesus tell him ’siple, (disciples,) ‘Gib people wittle to eat.’ ’Siple say, ‘How get we nuff for all dis too much people? Jesus say, ‘How much got? ’Siple say, ‘One boy got fibe leetle loaf and two leetle fisses; but dat notting ’mong so much people.” Blessed Jesus make ’em all sit down on de ground in de boose—he take de leetle bread and leetle fis—he bless "em, and when he bless °em dey grow! ‘Siple break ‘em, and gib all people plenty; and when people done eat, plenty more leff—so he put ’em in basket for nodder time. So now, you no got much money—you got only leetle money, like leetle loaf and leetle fisses. Gib dat leetle money, den, for send gospel to Africa. Come, brodder, Jesus bless em, and de leetle money grow, till all de poor heden man in de Africa boose hab plenty missionary—plenty Bible—plenty God-pa- laver !” But notwithstanding these severe losses to the Liberia Mis- sion, the work of God continued to “spread and grow” in dif- ferent parts of the coast, and the more interior places visited by the missionaries. Brother Chase was abundant in labours; and as he made several extensive journeys into the interior, and among the savage tribes, he acquired a large amount of knowledge in regard to their actual condition, which he en- deavoured to turn to good account for the benefit of the natives, While on one of these tours of observation, he visited a certain native village, on leaving which he was obliged to cross a stream of considerable width and depth; but there was no bridge, or canoe, or even raft to be found, by which a crossing 80 BLACK RIVER CONFERENCE MEMORIAL, could be secured. Having hired, by the payment of a large price, a company of natives to prepare some contrivance for crossing, the latter proceeded to connect the branches of trees together which stood on opposite sides of the river by long poles, and thus made a bridge “country fash,” thereby se- curing a passage through the tops of the trees. In reference to this contrivance, brother Chase observes: “Could some of our friends at home have witnessed this operation of native African bridge-making, and also seen us and our baggage thus passing a river by a road through the tree-tops, they would not only have felt a little amused, but learned better how to appreciate the facilities of travelling in their own country, and might more fully have sympathized with their mission- aries in the depths of African forests.” Did our limits allow, we would fumish the reader with many valuable extracts from the letters and editorials of brother Chase during his second sojourn in Africa; but the length of this chapter forbids us the pleasure of doing so. Brother Chase remained in Africa about a year, when, for the benefit of his health, and other good and sufficient reasons, he embarked once more for his native land, and after a very tedious passage of fifty-seven days, with hard fare, he landed safely in New-York about the middle of May, 1843. He soon after repaired to Lowville to visit his family and friends, de- signing in the fall to retumm to Africa. After spending a few days with his family, he yielded to the call of the friends of missions in different places within the bounds of the conference, and visited and preached as far as his health would allow. About the middle of July he lef home, for the purpose of attending the session of the Black River Conference at Syra- cuse. On his way thither he attended several missionary meet- ings, and preached with his usual zeal and energy, although it was apparent that his health had suffered materially since his departure for Africa. On his arrival at the seat of the confer- ence, he complained of great physical prostration. He was able, however, to attend the daily sessions of the body, and SQUIRE CHASE. 81. had so far regained strength as to be able, on Friday evening, to preach before the conference, his text being Rom. i, 5: “ By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name.” His sermon on this occasion was a masterly production, and was in perfect keeping with his known character as an eloquent preacher of righteousness; but it proved to be his last sermon / On the following forenoon he was again present in the con- ference room, apparently in usual health; but before the ses- sion closed for the day he caught a violent cold, which so affected him that he was obliged to return to his lodgings, where he was soon confined to his bed with a violent attack of inflammation of the lungs. Medical aid was called, and every- thing which Christian kindness and affection could do to arrest disease was resorted to, but in vain; he continued to grow worse until the morning when the conference closed its ses- sion, and but a few hours previously to reading the appoint- ments, when he closed his eyes in death, in the house of Hiram Judson, Esq., of Syracuse, who, with his family, and the preachers generally, bestowed all the attention, and evinced all the anx- iety for his comfort which the most intimate friends could possibly have done. Thus died Rev. Squire Chase, Superintendent of the African Mission, on the 26th day of July, 1843, at three o’clock in the morning, in the forty-first year of his age and the twenty- second of his ministry. When the conference assembled in the morning, for the pur- pose of closing the session and hearing the announcement of the appointments, a solemn and deathlike feeling pervaded the body of preachers and spectators. Brother Chase, so long known, so long loved, so long honored, was dead! He who but a few evenings before had all but electrified a large audi- ence, composed of ministers and others, with his thrilling ap- peals in behalf of down-trodden Africa, was now lying but a few steps from the church, with his tongue palsied in death. But although “dead, he yet speaketh” by his life, his sacri- 4* 82 BLACK RIVER CONFERENCE MEMORIAL. fices, his fidelity, his zeal for missions, to his surviving brethren in the conference and in the Church. "When the solemn an- nouncement was made at the close of. conference that he had received an appointment “to a better country, that is, a heav- enly,” Bishop Waugh thus bore testimony to his worth :— “ Brother Chase was a man of no doubiful piety. He was an able minister of the New Testament. He was a tried Method- ist preacher. The Church has reposed confidence in him, and that confidence has never been betrayed.” His remains, soon after his decease, were conveyed from Syracuse to Lowville, where his family resided. They were accompanied by Mr. Wm. M’Culloch, of Lowville, who attend- ed the body in the cars to Rome, where it arrived at 9 o’clock P. M., and from that place brought it to Lowville, by night, in his own carriage, and unattended by any other person. His body was finally deposited near the grave of his former wife, in Houseville, Lewis County, his funeral sermon being preached by Rev. Nathaniel Salsbury, an old and valued friend of the deceased. In Watertown also, the place of his former residence and labours, a funeral discourse was delivered by Rev. Hiram Mattison, pastor of the church, which being pub- lished at the request of the congregation, the proceeds, amount- ing to about two hundred and fifty dollars, were generously given to the widow, who has since received, from various sources, substantial tokens of the affection and love which still exists for the memory of her departed husband. The character of brother Chase must be summed up in a few words. In the language of the lamented Ninde, “ brother Chase’s appearance was prepossessing. His open countenance and kindly bearing gave the instant impression of natural amiableness, and sincere, unaffected piety. Cheerful and com- municative, sympathetic and intelligent, accessible and faithful, he was ever the welcome pastor and favourite of his people. He was eminently at home in the pulpit. Here his tall and commanding figure, and earnest manner, gave him great ad- vantage over an audience. His sermons bespoke a cultivated SQUIRE CHASE. 83 mind and diligent preparation. His address was at first slow and precise, but waxing warm with the inspiration of the oc- casion, and with ‘power from on high,’ he seldom failed to be admired and felt. His love for the Bible led him to adopt the expository mode of preaching, and he spoke emphatically as the ‘oracles of God.’ Though not favoured with a liberal education, he was a discriminating student and a zealous patron of learning. Availing himself of a fine library, he became a respectable scholar in both scientific and classical knowledge, a good writer, and an able controversialist in the defence of the gospel.” Brother Chase’s character has been further delineated by Rev. H. Mattison, in the sermon before alluded to:—“As a MAN, brother Chase possessed many excellent qualities. There was a mildness and affability in his manner that won the con- fidence of a stranger at the first interview, and carried with it the conviction that he scorned affectation and disguise. He possessed a noble and generous soul, that could never descend to the level of flattery and hypocrisy. But while, on the one hand, he was distinguished for his mildness and serenity of spirit, he possessed no small amount of energy of character. His attainments in science are proof of this; and during the last three years of his life, he had made himself so far master of his Greek Testament. as frequently to substitute it for the English in his family devotions. In the management of his worldly concerns he was less energetic and successful. He seemed to regard them as worthy of but secondary consideration at most, and consecrated all his powers to improve the intellect and the heart, and do good to his fellow-men. Had he not been a Christian, he would have been a philanthropist. His social qualities were of the first order. He was never morose and distant, but always sociable and engaging—a welcome guest in every virtuous circle. “As a HUSBAND, he was affectionate towards his companion, and remarkably attentive. Though on two occasions he con- sented to leave his domestic circle for a time, to go as a mis- sionary to a foreign land, yet the separation was no doubt 84 BLACK RIVER CONFERENCE MEMORIAL. intensely painful; and his ability to tear himself from home and domestic joys must be attributed to his strong impressions of duty rather than to any dereliction of conjugal regard. “As a raTuER, he was kind and indulgent, almost to a fault. Few parents evince a greater fondness for their chil- dren, or are willing to go to greater lengths that they may be gratified. Still, he never lostsight of those permanent ad- vantages that could only result from the exercise of a whole- some family government, and suitable efforts to benefit as well as to please. — “But the distinguishing characteristics of brother Chase appear to the best advantage, and in their strongest light, when we contemplate him as a Curisttan minister. It is in this character that he illustrates our text, and exemplifies the spirit and practice of the apostle.” Brother Chase had no doubt of the validity of his call to the sacred ministry; and although eminently useful as “a prophet in his own country,” and not without the “honour” which he so richly deserved, yet ho felt moved by the Holy Ghost to take upon himself the office and work of a missionary to the heathen Gentiles. And he was faithful to his trust. How fitting that such a man should return home to fall in the arms of the brethren of his “own conference /’—that he should literally “ Cease at once to work and live!” May his missionary mantle fall upon the shoulders of his brethren and sons in the ministry ! and, like him, may they be able to say, when standing upon the crumbling verge of time, “ ALL is weLL!” “T Repose on tHE Rock or Acs!” §* My PROSPECT IS UNCLOUDED !” “O may we all like him believe, And keep the faith and win the prize! Father, prepare, and then receive Our hallow’d spirits to the skies, To chant, with all our friends above, Thy glorious, everlasting love.”’ HEZEKIAH FIELD, 85 CHAPTER IIL. REV. HEZEKIAH FIELD.* Hezexiaun Frerp, the subject of this sketch, was born in the town of Mansfield, in the State of Connecticut, on the 8th day of September, 1774, two years previous to the Declaration of American Independence. While he was yet a child, his father removed from Connecticut to what is now the State of Vermont, where Hezekiah lived until he was about thirty years of age. About the year 1793, when he was nineteen years of age, he was brought to a knowledge of his lost con- dition as a sinner before God, and was led to seek an interest in the merits of the Saviour’s death, and found, as the result of his penitent efforts, the forgiveness of sin, and the enjoy- ment of “the peace of God which passeth all understanding.” ‘We are not informed that he united with any Church -at this time; the probability is that he did not, for in less than a year from the time of his conversion he began to waver in his attachment to the cause of Jesus Christ, and, by the neglect of duty, was soon led to forget his God, and “return to the weak and beggarly elements of the world.” He remained in a backslidden state for about eight years, when, in 1802, he was reclaimed under the preaching of Rev. John Nichols, a minister of the Methodist Episcopal Church. Being determined now to “be faithful unto death,” and know- ing, by sad and bitter experience, that it is impossible to enjoy _religion, or to prosper in the “things of God,” without being identified in some way with the visible Church of Christ, and believing that the Methodist Church offered peculiar induce- ments to the person who is resolved to “work out his own % The facts found in this chapter have been kindly furnished by the venerable and pious widow of the deceased, Mrs, Field, now resident in Watertown, N. Y. There are no memoirs of Field, Lam- bert, or Ninde in the Black River Conference “ Minutes,’’ 86 BLACK RIVER CONFERENCE MEMORIAL, salvation with fear and trembling,” and that the means of grace in that Church were well adapted to the accomplishment of this work, and that the doctrines of the same branch of the Church of Christ harmonized with his own views on the sub- ject of theology, he humbly offered himself as a probationer, hoping that the step would prove a blessing to himself as well as to the Church. He was received, and his name enrolled in the leader’s “class-book ;” and from that time to the period of his death, the name of Hezekiah Field has been found duly recorded in the books and official records of the Methodist Episcopal Church. Shortly after being reclaimed, he felt it to be his duty to tell to all around what the Lord “had done for his soul.” He also felt an impression of duty to call sinners to repentance, and to cry, “ Behold the Lamb of God, that taketh away the sin of the world!” but, as in most cases ‘of a similar call to duty, brother Field, feeling his incompetency, his weakness and unworthiness, was inclined to disobey the voice of God and “the commandment of the heavenly vision;” but being still called upon by his Saviour to “ go preach the gospel,” he at length made up his mind to do so, and received license as a local preacher. He also concluded to give himself wholly to the work of the ministry, and designed to have offered himself to the conference of 1804; but when the conference met, he hesitated, and gave up the idea of preaching the word. After the adjournment of the conference, however, he was little at ease in view of the fearful responsibility he had as- sumed in refusing to labour in the vineyard of the Lord, and he accordingly applied to the presiding elder of the district, who gave him a circuit, which he travelled until the next ses- sion of the annual conference. In the year 1805 brother Field united as a probationer with the New-England Conference of the Methodist Episcopal Church, and received an appointment to-a circuit in New- Hampshire, called Unity Circuit. This field of labour was large and laborious, being not less than four hundred miles in HEZEKIAH FIELD. 87 circumference, and requiring an absence from home each tour that he made of between five and six weeks in succession—a field of labour, this, which would be considered at the present day as far too large and laborious for a presiding elder, not- withstanding the increased facilities for travel by means of turnpikes, plank-roads, rail-roads, &c., &e. His success, how- ever, amply repaid him for all his toil and self-denial; and so well satisfied’were his brethren with his labours on this cir- cuit that he was reappointed by the bishop at the next con- ference to the same field of labour, which he cultivated with equal success during his second year; and at the conference of 1807 he was admitted into full connexion, and ordained deacon, and at the close of the conference received an appoint- ment to Sandwich Circuit, New-Hampshire. His efforts on this circuit were crowned with remarkable success, and powerful revivals succeeded the preaching of the word by this faithful servant of the Most High. He, how- ever, encountered a great deal of opposition from the wicked, one instance of which we will record. At one of his appoint- ments, where there had been several conversions, and where a number of the converts desired to be baptized, there existed much opposition on the part of their friends to the progress of the work, and to the stand taken by these subjects of the converting grace of God. One young man in particular was forbidden by his father to-attend Methodist meetings. The old man, who was a violent opposer of religious societies, and especially of the Methodist, stormed and railed at the preacher, and told him repeatedly never to enter his house. He also in his absence uttered severe threats, in case the preacher should attempt to call on him. These threats were related to brother Field, who, notwithstanding, thought it his duty to call on the infuriated sinner, and leave the result with that God whom he served. He accordingly at the first oppor- tunity called on the man, who received him very coldly at first; but after being conversed with awhile by the gentle preacher, he was disarmed of his wrath. "When brother Field 88 BLACK RIVER CONFERENCE MEMORIAL. arose to leave, greatly to his surprise, he was invited by the man to stay and dine with him, which invitation the preacher gladly accepted, not for the sake of the dinner, but because of the moral effect it was likely to produce on the man’s mind. After dinner, he requested the privilege of uniting with the man and his family in prayer. His host hesitated for some time, but at length replied: “I have often said that you should never enter my house, and much less pray in it; but if you wish to pray, pray on.” Brother Field accordingly prayed, and after giving suitable advice, left the man, without receiving that ill-treatment which had been so loudly and ferociously threatened. About this time brother Field was invited to preach in the Congregational Church in the town of As he was ascending the steps to enter the church, a bigoted and infu- riated hater of the Methodists, who was a member of that Church, stood at the door with a large club in his hands, which he raised over the preacher’s head, declaring that he would knock his brains out before he should enter the door. Brother Field, nothing daunted, with a placid smile raised his eyes meekly to heaven, as if craving divine protection. At this juncture a Mr. Blish,—a relative of Mrs. Bishop Hedding,— who was a deacon of the Church, interfered, and, notwithstand- ing the protestations of the warrior, opened the door and escorted the preacher to the pulpit, in which he preached an able sermon, without further molestation. Brother Field remained on the Sandwich Circuit but one year, when he was appointed to Northfield Circuit, in the same State, and where he laboured with his usual diligence and success. At the following conference he was appointed to the village of Norway, near the boundary of Maine. On his arrival at this village he found but five or six persons who were members of the Methodist Episcopal Church. He, how- ever, began in good earnest. to blow the gospel trumpet, and to labour personally for the salvation of souls, and his efforts were not in vain; a powerful revival of religion followed, and HEZEKIAH FIELD, 89 during the year over one hundred souls were added to the hitherto small and feeble Methodist Church in that place. At the next conference he was stationed on the Pembroke Circuit, where he also remained one year, and was again stationed on the Northfield Circuit, where he had previously laboured, and where he remained, as his widow believes, two years. His multifarious labours, however, proved too trying for his constitution ; and in the year 1813, unwilling to sustain a super- annuated relation to the conference, and thus become a burden upon its funds, he asked for a location, which was granted. Shortly after his location he removed to Sackett’s Harbour, in the State of New-York, of which place he was subsequently appointed ‘postmaster by the General Government. While discharging the duties of his office at this place, the Lord pros- pered him exceedingly in his pecuniary matters, and abun- dantly rewarded him for all the sacrifices he had made for the cause of Christ. The revenues of the post-office were such during his incumbency, that in a short time he was able to save enough to purchase a small but valuable farm ; and it was ever afterward considered by brother Field as a special inter- position of Divine Providence that he should have been directed to this place, and that the receipts during his connexion with the office should have been as great as they were, especially as they were larger than they had ever been before, and, if we are correctly informed, than they have ever been since that period. The circuits on which“he had laboured in the Eastern States had always been hard, and had yielded him a very scanty support; and now that he was laid aside, in consequence of ill-health, it must have been a source of gratification to the worn-out soldier to know that he had the means of a comfort- able support, as also the opportunity of laying up something for the time of old age and increased feebleness. From Sackett’s Harbour he removed to his farm in Houns- field, Jefferson County, where he engaged in agricultural pur- suits fora number of years. In the meanwhile his health began to improve, and although prospering in his worldly 90 BLACK RIVER CONFERENCE MEMORIAL. matters even beyond his most sanguine expectations, he dis- dained, when health and strength would permit, to confine himself to merely secular pursuits. His soul began to pant after the fatigues and toils of the itinerancy again, and his warm heart beat high with the anticipation of again being permitted to do battle for the Lord, and of being instrumental in “winning souls” to Christ. Having thus resolved to buckle on the armour, he united with the Oneida Annual Conference in the year 1822, and was appointed to the village of Paris, (now Saquoit,) Oneida County, where he remained one year. His next appointment was Sandy Creek Circuit, where he also remained but one year, when he was appointed to the Le Ray Circuit. His health in the meanwhile began to decline, but he was wholly unwilling to relinquish the field of active labour in the ministry, and received at the next confer- enfce an appointment to Watertown, where his health declining very rapidly, he was forced to leave the work, and at the next session of the conference he took a superannuated relation, which he continued to sustain until the close of life. After becoming superannuated, he returned again to his farm, in the vicinity of Watertown, where he spent the remain- der of his days in peace. Although unable to be engaged in the active duties of the ministry, he found bodily strength sufii- cient to superintend the interests of his farm, and while thus laid aside providentially from the toils and responsibilities of the sacred office, the Lord continued to “‘ prosper the work of his hands.” When the seat of the annual conference was not too far from his place of residence, father Field was usually in attendance, and by the interest which he manifested in the various proceedings, and especially in those of a benevolent character, he gave evidence that he had lost none of that primitive zeal which had characterized him in his more active years; and it was always with a degree of pleasure that his brethren in the ministry hailed the aged pilgrim on the return of their annual convocation, and gazed upon his placid coun- tenance while seated in their midst. Thus he continued from HEZEKIAH FIELD. 91 year to year to “ wait his appointed time until” his “change” should “ come,” and when his Master called for him, it was found that his work was all done and well done, and that he had nothing more to do but to die, and ascend to receive his reward in heaven. He departed this life on the second day of January, 1845, at his residence in Hounsfield, being in the seventy-first year of his age, and having devoted about twelve years of his life to the ministry of the word as an itinerant preacher, and having been instrumental, during those twelve years, of inducing many to forsake the error of their ways and turn to God. And even during the years of his location and superannuation, when health would permit, he was frequently found doing battle for the Lord, and preaching whenever and wherever his services were needed. For the last four years of his life, however, he was obliged to relinquish entirely all attempts at preaching, and to await patiently his summons to the skies. A few moments before he died, he was asked if all was well? He replied in an audible voice, ‘ALL 13 wrt!” and yielded up his pure and happy spirit to. “God who gave it.” In the character of father Field there was much that is com- mendable and worthy of imitation. Among the more promi- nent traits developing themselves to the eye and mind of the observer, might be noticed his meekness and modesty of de- portment. These two traits, intimately blended together_in the subject of this chapter, induced him to be rather retiring than otherwise. Indeed, such was his modesty, that had it not been that his sons in the gospel delighted to honour him as a “father in Israel,” it would scarcely have been known that he was one of the “sons of Levi,” and a beloved and ac- credited, although superannuated, minister of the Church; and his meekness was fully displayed in the more private walks of life, in bearing affronts and insults from the ungodly and the scorner. A gentleman, who was a member of his family for some two years while living on his farm, and who was not un- aware of the efforts made by an ungodly neighbour to get the 92 BLACK RIVER CONFERENCE MEMORIAL. old man off his guard, describes him as “the meekest and best of men that he ever knew;” that “nothing could get him angry, or ruffle his temper.” As a husband, father Field was an example of conjugal love and affection. His aged and venerable companion, who still survives him, and who spent many pleasant years in the society of the dear departed saint, could bear a willing tes- timony to his moral worth -as a man and as a companion; and his many virtues will be joyfully remembered by her, till she, too, is called to join in the yet more endearing society of the blessed and sanctified in heaven. Another prominent trait of character belonging to the de- ceased, was his enlarged. benevolence and liberality. Although justly entitled, after his superannuation, to a yearly dividend of the funds of the conference, he persisted till nearly the close of his life in refusing to receive a farthing from these funds, but always requested those who had the disbursement of the same in charge, to give his portion to those who were more needy than himself; and when, a few years before his death, he consented to receive his dividend, it was only that he might bestow it as a charitable donation upon a suffering and needy church, upon some needy brethren in the ministry, or upon some other object of his charity and benevolence. Besides his refusal to receive anything from the conference funds, he was one of the most liberal donors to the centenary, missionary, and other benevolent causes which the conference had within its bounds; and just before his death, he requested that his property, after his widow's decease, should be given to the conference of which he was a member, to aid in the further spread of the gospel among men. Nor were his private bene- factions few nor small, as many have the means of knowing. Very little is known by the author personally of father Field’s talents as a preacher, having never enjoyed the privilege of listening to any of his sermons. We should, however, judge from his personal appearance, and from his private conversa- tion, that he was a man of very respectable attainments as to HEZEKIAH FIELD. 93 learning, and that he would make not only a respectable, but a commanding appearance in the pulpit; and indeed his suc- cess on the various fields of labour to which he was appointed, proves beyond a doubt that he was above mediocrity in this respect. But father Field has passed away. “Your fathers, where are they? And the prophets, do they live forever?” They have left the battle-field on earth; they have ceased to live and fight in the Church militant, and have gone, like the subject of our sketch, to “ live forever” at God’s right hand. “Thus star by star declines, Till all are pass’d away, As morning high and higher shines, To pure and perfect day ; Nor sink those stars in empty night,— They hide themselves in heaven’s own light.” 94 BLACK RIVER CONFERENCE MEMORIAL. CHAPTER IV. REV. WILLIAM WARD NINDE.* TuIs eminent young minister was born in the town of Lyons, ‘Wayne County, N. Y., in the year 1810. His parents were respectable and pious, his father being an accredited and ac- ceptable clergyman of the Protestant Episcopal Church, who imparted such a moral and religious course of instruction to his children—six in number—as might have been expected of @ pious, godly minister of the Lord Jesus Christ, so that the youthful William was taught even from his cradle to “ fear the Lord,” and abstain from every vicious and unhallowed prac- tice; and indeed so deeply were the seeds of moral and re- ligious instruction sown in his tender mind, and so early did the fruit of such instruction appear, that in subsequent life ‘William could not remember the time when he did not fear the Lord, and formally at least try to worship and serve him; and he always felt grateful to God in view of this fact, and frequently referred to it with emotions of satisfaction and thankfulness. He was not, however, permitted long to be the subject of a father’s counsels and prayers, or the witness of his pious ex- ample; for, while in the twelfth year of his age, William, with the rest of the family, was called to shed the tear of sorrow over the cold and lifeless remains of the dear husband and parent. But although the father was dead, his precepts and example were by no means forgotten by the subject of our chapter, who still retained a lively sense of his accountability to God, and who continued to offer to him, “as aforetime,” daily prayer and praise. This daily practice of seeking divine direc- tion operated as a strong preventive to vice, and as a shield in “ The author tenders his acknowledgments to Mrs. Ninde for the journal of brother Ninde, as also for an account of his last illness and death. WILLIAM WARD NINDE. 95 the hour of temptation, as it always will in the case of all such as “truly call upon the name of the Lord.” In early youth William was instructed in the more com- mon branches of education, and, subsequently to his’ father’s decease, he was sent to the Oneida Conference Seminary in Cazenovia, where he prosecuted the higher branches with great assiduity and success. But it was not only an increase of scientific knowledge that William here obtained. While in his sixteenth year, and while yet at the seminary, a powerful revival of religion took place among the students in that insti- tution, and among the rest young Ninde became the subject of converting grace. It is true, as before stated, he had always been moral and virtuous in his life, and had maintained the practice of daily prayer, but never had been the subject of the regenerating grace of God. His relation to God had been that of a servant, not that of a son; his motive in serving God was fear more than love; and he learned that, notwithstanding his freedom from gross sin, he had a heart which stood in need of a moral cleansing before he could be prepared for usefulness on earth, or for the joys of heaven. His conviction of sin, moreover, was deep and pungent, and he no doubt felt himself to be as much exposed to “the death which never dies” as did those of his fellow-students who had been more corrupt and vicious in early life than himself. He had, however, suffi- ciently tested the efficacy of prayer to know that “he that cometh to” Christ “will in no wise be cast out:” but he came now as he never came before; all self-righteousness and self-dependence were laid aside; the language of his heart was, “In my hands no price I bring, Simply to thy cross I cling ;” and when he cast himself, all naked and helpless, upon the atoning merits of Christ, and by one mighty act of faith grasped the promises of God, then he awoke as to a. new life, a new creation, and with mingled emotions of joy and admi- ration he gazed forth in his imagination upon a new world. 96 BLACK RIVER CONFERENCE MEMORIAL. In the language of one of his friends and ardent admirers,* “His highly creative powers, kindled into a moral glow, seemed to gild the whole creation with their own radiancy,— while every external object was bathed in the light of which - his soul was the fountain, he rapturously saw, and profoundly adored, Gop in au.” William W. Ninde had now become a true Christian, and a happy child of the great family of the redeemed and justified. No sooner was William converted, than he began to bring forth such fruit as is characteristic of the true disciple of Jesus Christ. He was not satisfied merely with his own conversion, but he desired to see others taste of the same joys of which he was the happy partaker: Hence, whenever opportunity afforded, his voice was heard in the prayer circle and in the class-meeting ;* and ‘those who listened to the fervent prayers and earnest exhortations of this young disciple, at once dis- covered omens of future greatness and distinguished eminence. After his conversion, he believed it to be his duty to unite with that branch of the Church of Christ which, through its means of grace and peculiar facilities to promote the salvation of men, had been instrumental, under God, in awakening him to a sense of his natural condition, and in bringing into his soul the hidden “life of God.” He accordingly offered him- self as a probationer, and was received, and in due time in- ducted, into the full fellowship of the Methodist Episcopal Church. This he did, believing that, although born an Epis- copalian, and baptized and confirmed according to the rites and ceremonies of that Church, yet as God acknowledged the Methodist Church as his own, by giving it such success, it could not be improper for him to identify himself with “ that people whose God is the Lorn.” At a very early period in the history of brother Ninde’s ex- perience, he gave satisfactory proof of his call to the ministry. And not only were others convinced of this fact, but himself also began to feel the movings of the Spirit in this direction, * John Dempster, D. D. WILLIAM WARD NINDE. 97 which produced a deep-seated conviction in his own mind that it was his duty to preach the gospel. The voice of God, of his own judgment, and of the Church, thus blending and. har- monizing together, he soon obtained license as a local preacher, which he improved with great acceptability and profit to the Church, and with satisfaction to himself. But God had a wider field of operation for him in reserve than the necessarily limited sphere in which a local preacher usually moves. A “dispensation of the gospel had been committed to him,” and he felt it his duty to devote himself entirely to the work of the ministry. Accordingly, in 1828, when only eighteen years of age, he was duly recommended by the Quarterly Conference as a proper person to travel in connexion with the Annual Conference, and was received as a probationer into the Genesee Conference of the Methodist Episcopal Church. His first appointment was Oswego Circuit, where he laboured with diligence and success; and so great was the confidence of the bishop, at the next session of the conference, in his talents and discretion, that he was placed in charge of the im- portant station at Adams. Having closed up the second year of his itinerancy with credit and honour, he was admitted into full connexion, and elected to deacon’s orders, although as yet only twenty years of age. He was also reappointed to Adams, and his second year in that place was also a year of prosperity. Toward the close of his second year at Adams he was united in marriage to Miss Mary M. Moore, of Lowville, Lewis County, who was well qualified in many respects to be the companion of the youthful itinerant, and was fully pre- pared to share with him the trials and cares incident to his station in life, After his marriage, at the conference of 1831, he was appointed to Cortlandtville, where he is said to have laboured with great success; and during the conference years of 1832, 1833 he was stationed in Pulaski, Oswego County. At this place he enjoyed a good revival of religion, and had the happiness of seeing that which causes every true minister’s heart to dance with joy—-sinners turning to the Lord, and 5 98 BLACK RIVER CONFERENCE MEMORIAL. being added to the Chureh. At the conferences of 1834, 1835 he was again appointed to Adams, where he had laboured so ‘acceptably a few years previously, and where his former friends hailed his return with peculiar delight, and their delight continued during the two years of his residence among them. At the conference held in 1836 brother Ninde was elected secretary, which office he filled to the entire satisfaction of the presiding bishop and members of the body. As this was the first session of the Black River Conference, brother Ninde enjoyed the honour of being its first secretary. At the close of the conference he was appointed to Oswego again, from which place he wrote a short account of the proceedings of the conference for the Christian Advocate and Journal, and which, as it contains the first account of the first session, may be con- sidered as proper for publication in this work, as a “ memorial” of early times in the history of our conference :—“The Black River Annual Conference was organized in the village of Watertown, Jefferson County, N. Y., September 1, 1836, and closed its session on the following Tuesday. Bishop Waugh presided. Several circumstances conspired to render the ses- sion deeply interesting. The absence of those brethren sepa- rated from us by the recent division of the conference, with whom we were agreeably associated for years; the appoint- ment, and speedy departure, of two able and honoured mem- bers of our body to foreign missions; and the responsibility and care involved in the erection of a new conference, inspired the tenderest sentiments, and opened the way for a session of cautious deliberation and confiding prayer. “The business of the session was done with unusual prompti- tude and unanimity. Nineteen were admitted on trial; five were ordained deacons, and two ordained elders in the travel- ling ministry. A large number of our local brethren also received ordination. Two brethren, admitted on trial in the conference, signified their willingness to engage in the mission ary field should their services be wanted. - “Our worthy superintendent endeared himself to us by his WILLIAM WARD NINDE. 99 urbanity and simplicity of manners, and we trust his pious example and faithful admonitions gave new tone to the piety and zeal of the conference. The session, though short and laborious, was remarkably devotional, and was crowned with the divine manifestations. In evidence of this; there were pungent convictions of the importance of entire , holiness cherished ; and several among the congregations who assem- bled. at the public religious exercises, were hopefully converted. The following resolution was passed unanimously at the close of the session :— “Resolved, That preachers in charge of circuits and stations in the Black River Conference see that the first Thursday evening in each month be spent in prayer for the cause of missions in general, and for the African, Oregon, and South American missions in particular, “The next session of our conference will be held at Pots- dam, St. Lawrence County, N. Y., August 9, 1837.” The two missionaries referred to in the above communica- tion were Revs. J. Dempster and 8. Chase, (see chapter ii,) who soon after sailed for their respective fields of labour. Of the nineteen [twenty] young men who united with the con- ference atthe above time, eleven are still members of the same, although three of that number are on the superannuated list, leaving but eight out of the. twenty effective. Eight of the number have either located or were discontinued before ‘being received in full connexion, and: one withdrew from the Church for the purpose of joining the “Wesleyans.” We believe, however, that all are still living, and are connected with the ministry in some way with our own or other Churches. Brother Ninde was reappointed to Oswego at the conference of 1837, and during his labours in that place he had the satis- faction of seeing “the pleasure of the Lord prosper in his hands.” The following is one of the notices of a revival fur- nished by him under date of Feb. 18, 1887 :-— “ Aw Oup-Fasnionep Revivat.—We have a delightful re- vival in Oswego. A faithful use of the ordinary means of 100 BLACK RIVER CONFERENCE MEMORIAL. grace, and the local action of the Church, have been, under God, the occasion of this glorious work. A series of evening meetings, commenced three weeks since under no exciting cir- cumstances, has been found amply sufficient to awaken the interest of the Church, and to induce sinners to forsake the ways of death. The first week passed without any special token of the subsequent revival. On the next Monday even- ing we invited serious-minded persons to join the people of God in prayer. Several came forward, and one experienced religion; since which time from ten to fifteen have presented themselves for the prayers of the pious each evening, and . several conversions have crowned the devotions of every meet- ing. It is ascertained that more than fifty have been hopefully converted, and nearly all show to our satisfaction that they ‘have been with Jesus.” Our large and convenient basement room is crowded on each evening. Many of our stated con- gregation show that they have a ‘conscience of sins,” The people of God are strong in faith, giving glory to God, and we have not even begun to agitate the painful question, ‘ Why should the work cease?’ The exercises of our quarterly meet- ing on Saturday and Sabbath last—superintended by our amiable and pious presiding elder [brother Stone]—were un- usually fervent and refreshing. Thank God! all is well. The Spirit of God is coming down on the Churches of our denomi- nation in this and neighbouring conferences. I am no sec- tarian bigot, but love Methodism, and pray Heaven to give it a spirit equal to its beautiful and gigantic framework. Suffer me to add, in conclusion, that we are perfectly satisfied that the old way of seeking religion is the best way—protracted meetings notwithstanding.” The closing sentence of this communication is not to be understood as condemnatory of “protracted meetings” in the abstract ; but as in those days there was much excitement pro- duced by the various appliances and moral machinery of pro- tracted efforts in different Churches, by which sinners were supposed to be led on from step to step, by a regular and WILLIAM WARD NINDE. 101 gradual process of “conviction,” “submission,” é&e., to the full development of Christian grace and character, and by which the deep-seated conviction for sin, and the instan- taneous and radical change of heart believed in, and taught by, the Methodists, were in effect repudiated—so brother Ninde thought that the “old way” of promoting revivals of religion was decidedly “‘the best;” while his series of “evening meetings” week after week, and frequently meet- ings day after day, furnish sufficient evidence that he enter- tained no hostile feelings towards protracted meetings, if pro- perly and reasonably conducted. At the session of the conference held at Fulton in 1888, brother Ninde was again elected secretary of the conference by a strong vote, and at the close of the session received an ap- pointment to Syracuse, where he remained two years, with his usual acceptability to the people of his charge. From this place he was in 1840 removed to Lowville, at the earnest request, as we have understood, of his numerous friends in that town, to which station he gladly consented to go, as it would bring him into the vicinity of his relatives on the side of his wife. Here he remained one year, when he was appointed to Rome, where he remained two years. Soon after his entrance upon his duties during the first year of his labours in Rome, he had the pleasure of seeing a growing interest on the part of the Church in reference to the advancement of the cause of Christ. During the preceding year, the society had been favoured with the labours and. pastoral oversight of the Rev. Isaac L. Hunt, (now presiding elder of that district,) through whose exertions, combined with those of the enterprising lay members of that station, the chapel was repaired and other- wise improved at a heavy expense, so that at the conference of 1841, which held its session in Rome, the good taste and libe- rality of all concerned was a subject of frequent remark. The re-opening of the chapel and the session of the conference both conspired to render the commencement of brother Ninde’s labours in this place pleasant and profitable, and in the course 102 BLACK RIVER CONFERENCE MEMORIAL, of a few months he had the pleasure of reporting a respectable increase to the membership of the Church. On February 10, 1842, he thus writes :—“ Our congregation has been gradually increasing since the late session of our conference, at which time the repaired chapel (now a most convenient and beautiful one) was opened. This growing attention to religious services -deepened into general seriousness; and a series of meetings of four weeks’ duration resulted in the conversion of about seventy persons, sixty of whom have united with our Church as probationers. The meeting was characterized by quiet but deep feeling—by great candour and docility among the un- converted, and unusual firmness and fidelity among the converts.” At the close of his two years’ labour in Rome, he was, at the conference of 1843, appointed presiding elder of Herkimer District. He was also elected a reserve delegate to the Gene- ral Conference of 1844. Brother Ninde entered upon his new field of labour with a degree of zeal and fidelity which proved beyond a doubt that his whole soul was absorbed in the great- ness of the work to which he had been called, and gave the fine feelings that he possessed ample scope for expansion and exercise. To say that he was acceptable as a presiding elder among both preachers and people, would be stating but a part of the truth, He was more than acceptable; he was beloved with an intense degree of affection by all who came within the sphere of his labours, and had an opportunity of forming his acquaintance, or listening to his preaching. Brother Ninde, however, was mortal, and at an early period of his labours on the district he began to feel symptoms of approaching debility and decay, and before the ensuing spring had passed away, pulmonary consumption had marked him for its victim. At first the disease was supposed to be merely a bronchial affection, which might give way before judicious treatment ; but as weeks and months rolled on, it became too apparent that his complaint was of a pulmonary character. -By the. departure of Rey. George Gary, who had been elected WILLIAM WARD NINDE, 103 delegate to the General Conference of 1844, to Oregon, as the superintendent of the Oregon Mission, a vacancy had been made in the list of delegates from the Black River Con- ference, and as brother Ninde’s name stood first on the list of reserves, the honour and responsibility of representing his constituents in the highest council of the Church, devolved on him. , Accordingly, in May he attended the session of that vener- able body in the city of New-York, and while here his strength seemed to rally so much as to beget the temporary hope that he might regain his health and still be spared to the Church. At the close of the long and laborious session of that memo- rable conference, he returned to his peaceful home in Delta, near Rome, where, with varying symptoms, he spent the re- mainder of his days. / The following communication from his intelligent and be- reaved. widow will impart information in relation to his last sickness and death, and will be perused with interest :— “T will endeavour to give you, as well as I can, a brief sketch of his gradual decline and final departure—a task to me not painful, although it calls up many mournful recollec- tions; for the mercy and grace of our heavenly Father stand out so fully developed through all that trying scene, that every murmuring thought is silenced, grief subdued, and the heart acquiesces in the comforting assurance that ‘He doeth all things well.’ “The first perceptible decline in the health of the dear de- parted was in March, 1844; and toward the close of that month, while absent at one of his quarterly meetings, being exposed to an unexpected and severe snow-storm, he took a heavy cold, and returned home entirely disabled for pulpit exercises. A physician was immediately consulted, and a course of medical treatment adopted. After some two or three weeks, health was in a measure restored, and we flattered our- selves that a sojourn of a few weeks in New-York, at which place he was to attend the General Conference, would bring 104 BLACK RIVER CONFERENCE MEMORIAL. him up more fully; but with the excitement to which his enfeebled and always too susceptible nerves were subjected, and a succession of colds, he returned but partially benefitted, although he thought himself able to resume in part his minis- terial duties. These he continued to discharge but for a short time, and then yielded to the conviction that the rest of a few months would be necessary to enable him to resume his labours with renewed efficiency. ‘ For,’ said he, ‘if I thought this was to be my last sickness, I would die in the field; my last strength should be spent in proclaiming Christ and he salva- tion, and I would lay the armour off but to die? “Doubtless he had even then at times some forebodings of the final issue, and some conflicts with despondent feelings, which would for a while cast a shade over his pathway; but his refuge was in God; and at the throne of grace the star of hope would again light up the darkness, and whisper promise of the future. He seemed to gain an assurance, in answer to prayer, that his sickness was not unto death, but for the glory of God—an assurance the more grateful, as he hoped, through grace, more fully to accomplish his mission, and, if possible, redeem the past, in which he felt that he had done so little; and when he should finally cease from his labours, do so with a more heartfelt assurance that his work was done. “He was permitted to anticipate a restoration to health till quite the last of his sickness—an illusion permitted perhaps in mercy on account of his extreme nervous sensibility, from which few, perhaps, suffered so much, and which subjected him to great mental depression. And although, through faith in Christ, he could claim the promised inheritance of the finally faithful, still he seemed to have an instinctive dread of the sufferings of dissolving nature in her passage to the tomb, which made him shrink from its approach. But while he was saved from the disquietude which the anticipation of a speedy dissolution would inevitably have excited, he enjoyed the assurance in his soul that, whether living or.dying, he was the Lord’s. To him he solemnly consecrated his all, and re- WILLIAM WARD NINDE. 105 tained unclouded to the last the witness that the ‘blood of Christ’ bad ‘ cleansed from all sin.’ “The progress of his disease was for a long time so imper- ceptible as to delude us all into the hope of a sure and speedy recovery. Indeed, his sufferings seemed to arise chiefly from nervous debility. There was a slight soreness of the throat, attended with shortness of breath, but no other indications of pwmonary affection till some four or five months before his decease. These indications were at first so slight as to cause but little alarm, nor until about four weeks previous to his death did the disease fully develop itself. Till then he had been able to take some exercise in the open air almost daily ; but his appetite becoming fitful, and his stomach frequently nauseous, he was induced by a physician, who called at the time, to take an emetic, the result of which was, as we had reason to fear, a total prostration of the system, from which exhausted nature refused to rally, and he gradually sunk to the grave. “The last weeks of his life were attended with great diffi- culty of breathing, which made the utmost quiet indispen- sable, and precluded the possibility of conversing as we could have desired. Indeed, for days he was so extremely suscep- tible to the least excitement that none but his physician and those who had the immediate care of him could be permitted to enter his room, and we were under the deeply afflicting neces- sity of denying many of his dearest friends a farewell interview. “Still, at times, he seemed to have such a sense of the presence of God and of his sustaining grace, that his full soul would break out in exclamations of praise and thanksgiving quite overpowering to the feeble tenement. At one time, seeking to draw from him a more free and full expression of his feelings, as also some parting advice to the children, he replied: ‘I cannot talk. My dear, you know not how I suffer for breath. J cannot talk to them. TI give them up to Jesus. He will be their guide and counsellor.’ Then, referring to his awn feelings, he exclaimed, ‘Did you not know that my soul 5* 106 BLACK RIVER CONFERENCE MEMORIAL. is ripening for glory? and with all the strength of his feeble voice, shouted, ‘Glory! glory!’ and sunk back exhausted. “His closing moments were peaceful and serene, though marked with no peculiar indications of exulting joy. He seemed perfectly conscious that the last struggle was at hand, and nerved himself for the conflict. Wishing the family called in, as my mother approached his bed she said: ‘ Ward, are you going?’ ‘Yes,’ he replied; ‘let prayer be offered.’ We bowed around his dying couch, and our stricken hearts were uplifted to Him who alone could mitigate the pangs of death, and smooth his passage to the skies. Ere we arose from our knees his pure spirit had taken its departure, and he sweetly slept in Jesus. “His funeral was attended at Rome, where his remains were taken for interment; and on the Sabbath following a funeral sermon was preached at Delta by the Rev. James E. Down- ing, and also one at Rome, a few weeks after, by the Rev. Albert D. Peck, who has also gone to his reward.” Brother Ninde’s last sermon was preached, if we are not mistaken, in the town of Wilmurt, in the month of July, after his return from the General Conference. The following communication in relation to this sermon, signed ‘B. Hol- comb,” and dated Wilmurt, October 7, 1845, appeared in the Northern Christian Advocate :— “Ttinerancy is one of the most beautiful features of Meth- odism. By means of this, the wild and secluded parts of our land are brought under cultivation. Talent and eloquence are not confined to cities or rich societies, but even the ‘ poor have the gospel preached to them,’ and that, too, by the eloquent and learned. And when a noted soldier of the cross falls at his post, his bier may be wet by the tears of the poor as well as the rich; the loss is felt in the rural woodland as well as in the crowded city. “Few have gone to their reward more sincerely lamented than our late brother Ninde. His talents were peculiar. While he had the power ‘to command the applause of listen- WILLIAM WARD NINDE. 107 ing senates, he was yet the orator of the people. He loved to preach to them, to converse with ‘them; and he finished his public ministrations in a wild and secluded place. “T was permitted to listen to his last sermon. Never shall I forget his appearance at the time. Disease had already made fearful ravages upon his constitution, and death had marked him for its prey. A barn served for his place of wor- ship, an empty oat-bin for his pulpit, the listening poor his congregation. : “His text was one from which he could doubtless speak from experience— Blessed are the pure in heart, for they shall see God ;’ and as he opened and described the purity of heart requisite to insure the blessing, he appeared to draw from the fountain head, and to speak from a heart filled with his sub- ject. In the course of his remarks he alluded to his enfeebled health, and to the probability that his work was nearly finished. Little did we who heard him suppose that this was (as it proved to be) the finishing touch: He spoke briefly, and with much humility, of his career as a preacher, of his endeavours to do his Master’s business, of his own desires for purity of heart, and of his incentives to action; and as with uplifted hands and gushing eyes he alluded to his sainted father beck- oning him away, and saying to him, ‘ William, be faithful a little longer, and then meet me in glory,’ his spirit seemed to animate the whole audience, and each was as it were looking for the object that filled his mind’s eye. And when, with almost complete prostration of strength, he brought his last sermon to a close, and his voice. ceased to be heard, the solemn stillness that pervaded the assembly told that God was there, while the placid smile upon his countenance showed that there was within a consciousness of having done his duty. He went from us, to appear among us no more. He is gone; and while we mourn the loss, may we strive for that purity of heart of which he preached, that we may meet our beloved brother where all is pure; where we may realize the promise contained in his last text, even to behold our God.” 108 BLACK RIVER CONFERENCE MEMORIAL. During the fall of 1844,-brother Ninde was so much en- feebled by disease that he did not attempt to leave his house, except occasionally, and yet his symptoms at times would ap- pear so favourable as to induce hopes of recovery; but these respites from pain and nervous debility were transient, and soon gave place to symptoms of a more severe and threatening character. Yet in the midst of all his distresses, his soul was stayed on the God of Israel. The following is his language at this period :—“But the best of all is, the Lord has been very good-to me. He visited me at first with the most cutting convictions of the defects of my ministerial life, and of the ne- cessity and ‘beauty of holiness ;’ and then, after the usual agency of prayer, and ‘work of faith,’ he let me into the blessed estate of sanctification. O! with the knowledge of God I have thus gained, I am more and more satisfied to dwell in the ‘furnace of affliction.’ ” His last days were greatly cheered also by the kind and liberal attention of friends, of whom he had many, and from whom he and his family re- ceived many substantial tokens of kindness. In reference to the attainment of that “blessed estate of sanctification,” of which he speaks.in the above extract, the following lines from his diary will be interesting :—“ Rose some time before the family, and enjoyed almost Jacob’s vision, without his long and laborious wrestling. The last doubt is gone: I am ‘holy here.’ Victory! victory! I can say with rapture, ‘Thy will be done. The principle and feel- ing which sustain me are faith, and faith is both. O how it rests upon. God !” For the last twenty days of his life he was unable to con- verse much without great pain, and therefore did not frequently attempt it, but gave indubitable evidence that his soul was filled with peace and joy. Three days before he bade farewell to earth, appearing less cheerful than usual, his deeply anxious and beloved companion referred to it, when he immediately replied, “O, I feel cheerful! Do you not know my soul is ripening for glory?” and then breaking out in ecstatic shouts WILLIAM WARD NINDE. 109 of praise, he exclaimed, “Glory! glory!” As he felt the last moment of his stay on earth approaching, he said to those around him, “Pray!” and after one fervent prayer had been offered in his behalf, as if he felt the strength of dying grace imparted in answer thereto, he said, “Pray on!” but scarcely had the request died upon his lips when his peaceful spirit took its upward flight to the paradise of God. Thus died William Ward Ninde, on the 27th of February, 1845, in the village of Delta, near Rome, being in the thirty- fifth year of his age and the seventeenth of his ministry. His funeral, as already stated in the words of Mrs. Ninde, was attended, on the first of March following, from his residence to the village of Rome, where, in the cemetery of that place, with a plain marble stone to mark the spot of his sepulture, his remains sleep in peaceful silence until “the resurrection of the just.” The author, from his personal knowledge of this eminent young minister, might say much in his praise; but on this point he prefers to let others, who were still more intimately acquainted with his talents and usefulness, speak. The fol- lowing brief tribute to his memory appeared in the columns of the “Roman Citizen,” a secular print published in Rome, shortly after his funeral :— “We have just returned from the funeral service and the grave of the Rev. W. W. Ninde. He died at Delta on Thurs- day evening, the 27th ultimo, aged thirty-five years, and was buried to-day in this village. Here he ministered two years previous to his acceptance of the office of presiding elder; and the crowded assembly, the deep solemnity, and the flowing tears, told eloquently how much he was beloved and respected. All seemed to feel that they had lost a friend, and that the Church and the world have been bereaved, while he has en- tered into a glorious rest. “He was a man of uncommon eloquence. His style was ornate, his imagination brilliant, his language fluent and chaste, his manner impressive and attractive, while Scriptural truths 110 BLACK RIVER CONFERENCE MEMORIAL. dropped. from his lips like the rain, and distilled like the dew. He was unusually social. His intercourse was free, yet dig- nified ; he interested while he instructed; he was affable withal, and caused all to feel he was their friend. He was very cath- olic in his feelings. Although a decided Methodist, he was not sectarian, but regarded other Christian denominations as his brethren, and sought to promote peace among and with them, instead of dissension. THe lived in the utmost harmony with them in this village, often occupying their pulpits, and labouring with them; and we doubt not that this was true of him in every place where he has lived. He was for peace among the different members of the family of Christ. “He was the enlightened promoter of the various methods of doing good. He not only preached the truths of the Bible, but actively engaged with others in circulating the sacred vol- ume. He took a large part in supplying the destitute of the county recently, in connexion with the County Bible Society, -of which he was an officer. He early enlisted, after his removal to this village, in the monthly distribution of evangelical tracts, and was the efficient president of the Village Tract Associa- tion. Those who engaged in this self-denying labour were often cheered by his presence, his counsel, and his prayers. They will not soon forget him. He was also the firm, un- wavering friend of temperance. Early he adopted, and con- tinued till the end of life to practise, the total abstinence pledge. That which he esteemed as safe and useful to himself, he laboured to promote among others; and therefore united with others, both within and without the Church, to organize and. sustain temperance societies, He was the first president of the “ Young Men’s Washingtonian Society” in this village. Those who listened to his inaugural address will long remem- ber with what fervid eloquence and irrefutable arguments he urged the young men to unfaltering efforts in this glorious cause. He felt a deep interest in those institutions which had accomplished so much good. Often his heart rejoiced to hear reformed drunkards in temperance meetings exhort one another WILLIAM WARD NINDE. 111 to perseverance, and entreat others to adopt the pledge of en- tire abstinence from all that can intoxicate. He sympathized with them in their joys and sorrows, and aided them with his money, his advice, and prayers. Few in this village have not been moved by his pious eloquence in this righteous cause. “But he has gone! May God raise up others to take his place! We mourn our loss while we rejoice in his gain. As his remains were exhibited to-day in the church, and the long and solemn procession passed slowly along, to take a farewell view of the countenance now cold in death, which we had often gazed upon in health, we saw the reformed inebriates look upon it with deep sorrow and love. It seemed not difficult to un- derstand their thoughts. But we must not enlarge. He was a friend of every good work, and was ever ready to lend his efforts to promote it. In this he exhibited the spirit of his Master, who went about seine good, and was the friend of sinners. “Though he did not, till very recently, anticipate a fatal termination of his disease, he was prepared to die; and when the messenger came to call him home, he committed his be- loved companion and children to that faithful God, to whom he resigned his happy spirit.” The. above tribute to his memory is valuable, as it shows “what spirit he was of,” at and before the time of his decease; and we doubt not the record is a just one, and that the facts therein referred to were “read and known of all men” in that village and vicinity where he laboured so faithfully, and where he was finally buried. The sketch of his life, however, would be incomplete did we not add something more in relation to his character as a man, a Christian, and a Christian minister ; and in giving a further sketch, we beg leave to do so in the words of one who was intimately. acquainted with him—Dr. Dempster, Senior Professor of the Biblical Institute in Concord, N.H. The sketch of brother Ninde’s character is thus ably and faithfully drawn by the learned doctor :— “The MINISTERIAL CHARACTER of the deceased would form 112 BLACK RIVER CONFERENCE MEMORIAL, a bright page in the records of eloquence, were there room in this sketch to adequately portray it. As this is impossible, the utmost to which we can aim is to seize on a few features of his mind and manner which were most prominent. It is tyue of him, as of all other thrilling speakers, that much was pecu- liar to his oratorical powers which is too subtle, too etherial to be depicted by words. To be adequately conceived of, it must have entered the soul through the melting tones, and kindled features, and ineffable glow with which the listener was charmed. While, then, we consent to part with what is unutterable in his eloquence—as we do with his sainted spirit— we will rapidly glance at what may be moulded in words. Like all vigorous minds, his was distinguished by its orre¢mNaziry. This, however, was much less marked in ‘the stamina of his thoughts, than in the cast of his imagination. In this creative power he was vivid and playful as the light. The texture of his discourse strikingly indicated the habit of his intellect. The elegance of his diction corresponded to the ‘delicacy of his taste. His imagination was not a wild, uncontrollable energy, but a subordinate, correct, and beautiful power, embodying itself in language of the most classic purity. That keen discriminating power by which the minutest shades of difference are detected, belonged not in a high degree to his intellectual character. To more speculative minds he resigned the task of ascertaining, with microscopic accuracy, the exact boundary between truth and error. His mind addressed itself to those more glowing truths which come in contact with the imagination and the feelings, over which his power was unrivalled. While others convinced by argument, he subdued by pathos. Such was the contagion of his sensibility, that the superior grasp of intellect which at times he unconsciously exhibited was prevented from being prominent. And those whd have remembered his most powerful sermons, have found them identifying themselves rather with trains of emotion than with trains of thought. But if he were less than others conversant with the profound speculations of metaphysical minds, it was only that he might WILLIAM WARD NINDE, 113 fix an eye with profounder scrutiny on the workings of the heart. The creative power of his imagination owed much of its fertility to the exhaustless source of his religious sensibility. This fertilized and vivified his intellect by strongly concen- trating attention on its objects. By so fastening on it the whole soul, sensibility associated all congenial ideas with itself. Thus his peculiar glow of excitement occasioned a proportional rush of thought in his mind. So powerful at times was his moral sensibility, stirring his soul to its’ very foundations, that it would in a moment attract to itself, and impregnate with its own fire, all elements which could be made congenial. To this trait in his mental character, perhaps, was to be referred his mysterious combinations of speech, which gave fresh bloom .to faded truth—which caused in every susceptible mind a sudden gush of thought and feeling, and sent his soul like lightning through all who heard him. “Nor was he less distinguished as a preacher by his rnpE- PENDENCE. No sooner had he arisen in the pulpit, than his whole soul came under the empire of truth. A sense of every other obligation seemed merged in what he owed to the word of God and the souls of men. Never cringing, like one that goes forth to echo with servility what had been imposed on his weakness, he uttered in manly tones the mighty truth which his own conviction had urged him to preach. Much of his energy of thought and utterance sprung from the abiding sense of his responsibility, and his unconquerable love of truth. His whole bearing in the pulpit betrayed a conviction that the ministerial character stood too high to have anything to hope from worldly praise, or fear from human censure. But the moment he resumed his seat, a sweet modesty cast a softening veil over his most glowing powers. “As would readily be inferred, his most stirring sermons were on topics which furnished scope for his descriptive powers, The writer of this notice retains a vivid recollection of a dis- course from the deceased more than twelve years since. It was delivered in the midst of circumstances highly favourable | 114 BLACK RIVER CONFERENCE MEMORIAL. to such a mind as the speaker's. The assembly was vast—the spirit of the storm that raged without was fearful—the feelings of the audience were enkindled by an extending revival. En- compassed by these and. kindred events, the speaker com- menced. As he progressed, his features were lighted up by more than the fire of genius. The entranced throng stirred not, as if fearing to break the spell. The speaking voice be-. came deeper and sweeter in its tones. Now the swelling power of the minister, and the growing sympathies of the people, had a strong reciprocal action, and it was impossible to tell where the tide of emotion would find its limits. It was not the grasp of thought, the strength of language, or the magnificence of description, which so enchained the throng. But the fountain of tears was unsealed by that mysterious spirit which makes everything sublunary vanish before the powers of the world to come. It was not the. glitter, the pomp, the wealth of his style—though in these it excelled; but the domination of truth, borne in upon the heart by a mind burningly alive to its reality. It was this that sent through every heart an unearthly thrill, and brought all into powerless submission to the master-spirit of the scene. The boldest listener never thought of sitting in judgment on the merits of the speaker; but, borne to a region too elevated for criticism, he resigned himself to the flood of emotion which swept over the audience, while hearts of a warmer tempera- ment approached to overpowering agitation, Tt is not pre- tended that this sermon was a specimen of his ordinary per- formances. It is introduced merely to indicate the height to which, at times, his Master made him capable of rising. In the majority of his sermons, he illustrated his conceptions of truth by frequent allusions to the most striking scenes of na- ture. Immeasurably above the servile imitation of any model, he yielded himself without restraint to the bias of his native genius, which distinguished most of his performances by .a noble simplicity, and often gave them the air of careless gran- deur. If any defect appeared in some of his highest pulpit WILLIAM WARD NINDE. 115 efforts, it consisted in terminating them too abruptly. Often, when the scene was most thrilling, he let fall the curtain, and the current of emotion was suddenly checked at the moment it had nearly reached its height. — “Tn alluding to the PERSONAL cHARACTER of this lamented minister, our limits will allow us no more than a few passing remarks. The qualities of his heart corresponded to the attri- butes of his genius. They more readily excited love than commanded veneration. They were rather pleasing than stri- king. No state of his heart was more habitual than that of candor, This displayed itself in all the variety of its opera- tions in his social intercourse. It was nowhere more promi- nent than in his estimate of good men in other Churches. He never inferred their character from some exceptionable article in their creed, but lost such an article in the virtues that adorned their character. Thus, while he never swerved a hair’s breadth from the creed of his own Church, he was far from suffering that of another communion to cool: his affections toward its. members. Richly endowed with this heavenly temper, he was strikingly adapted to restore and perpetuate peace. And if he were anxious to heal breaches, he was no less so to avoid occasioning them. Such was his unaffected openness, that it was impossible in his most guarded acts to suspect a concealed design. The words of his lips ever ap- peared to be the undisguised dictates of his heart. The pri- vate circle he entered never failed to be cheered and enlight- ened by his presence. So expressive was his countenance of the gentle glow of his affections, that even the stranger saw in his face the features of a friend. His associates felt that ease in his society which consists with that apparent unconscious- ness of ‘superiority in the master-mind. That pride which popular talent usually allies to itself, cast not the most tran- ~ sient shade over the mild lustre of his social character. When his sprightly mind occasionally became playful, his humour was a lambent flame which often .exhilarated but never scorched. The shafts of wit which in most hands are full of 116 BLACK RIVER CONFERENCE MEMORIAL, danger, never passed from his to wound the sympathies of his associates, but only to quicken their moral suscepti- bilities. “Tt is impossible not to imagine how the deceased, with these moral qualities, sustained his pomusric relations. Never has a candid person made, for any considerable time, a part of his family circle without admiring the sensibility of his heart, the sanctity of his behaviour, his fidelity in his duties, the equanimity with which he endured the rebukes of Providence and the sufferings of his allotment. The same gentle sway with which he influenced general society, distinguished him as the head of his family. This was modified only by those ten- der ties and solemn responsibilities which attached to him as a husband and a father. , “But in few relations was the diecaied more interesting than in that of a fellow-worshipper in the circle of prayer, There he was the centre of a radiating heavenly influence. The burning words with which he would sententiously express his own feelings, glowed upon other hearts. His subduing strokes of pathos gave dominion to the same spirit over the whole circle. In his addresses to God especially was he mighty. His prayers were copious, without redundancy; fervent, without extravagance; elevated, without a shadow of pomp. His whole soul appeared to gush out in an unaffected glow of devotional sentiment. Of no presence did he seem conscious but that of Deity. In his thoughts, views, and pas- sions, he took his station far above the sphere of things tem- poral; and in these, his most earnest prayers, he unconsciously developed the profoundest knowledge of his own heart. In these he betrayed the most abiding conviction, that piety dis- dained all compromise with the corrupt attachments of the heart—that it must either have the dominion of the affections, or would be the tormentor of the conscience. “But over the dissolution of all these relations which he so nobly sustained, we are called to weep. The Church weeps, having lost in him one of her brightest sons; truth mourns WILLIAM WARD NINDE. 117 the fall of an eloquent advocate; the cause of humanity la- ments the loss of a most deeply sympathizing friend. But especially is there one heart that bleeds over this widely la- mented bereavement—one who feels that it is the survivor which dies. I allude to his amiable widow, whose humility renders her as averse to receiving praise as she is careful to deserve it. The grave has terminated her sensible intercourse with the dead, but never can it conceal from her the virtues which adorned him while living. Let them allure her heart to that pure region which he has entered. “The writer has deeply affecting recollections accompanying this retrospect of one once his fellow-labourer, but now fallen at his post—one whose soul was in harmony with all that was tender and noble. Though -his sun went down at noon, he had accomplished a glorious race. His abode, his society, and his theme are now congenial,— ‘Where age hath no power o’er the fadeless frame; Where the eye is fire, and the heart is fame.’ —Adieu! my beloved brother, till those one in affection shall have one abode.” ; - Thus far the learned professor ; and yet there is an attribute of brother Ninde’s character which has not been fully brought to light in the above able sketch—we allude to his mopzsry. In the language of Rev. Isaac Stone, deceased: “It will not be forgotten that brother Ninde was a popular preacher. It is doubted whether any member of the Black River Conference was ever sought for by the principal places with so much ardour as was brother Ninde. And it may be asserted, even, that extravagance, and I cannot say but folly, was sometimes indulged in by our people in some places to make themselves sure of the services of this acceptable and popular preacher. But for one, I can say, that having a knowledge of all these preferences, and knowing, too, that brother Ninde was not ignorant of them, I was never able to detect in him that con- sciousness of importance which will sometimes unhappily dis- 118 BLACK RIVER CONFERENCE MEMORIAL, cover itself in individuals who get the knowledge that they are favourites. "Who was ever able, by the closest scrutiny upon his manner, to make themselves believe that’ brother Ninde undervalued the most humble of his brethren in the ministry ? When did any one get the impression, from his conversation or manner, that he thought that few or none of his ministerial brethren would be capable of filling the place he was about to vacate? I cannot, indeed, say but that some of brother Ninde’s friends overrated him in regard to some things; but I will presume to say that I never detected him in the fault of over- rating himself. I think it will be difficult for any one who survives him to remember the occasion on which he rendered himself irksome or disgusting by obtruding. his own exploits upon the attention of those with whom he conversed, or, in other words, that he was ‘the hero of his own story,’ and though he was popular, he seemed to know less of it than any one else did. His modesty was also exemplified in the fact, that though he was often solicited to go abroad to deliver dis- courses on special occasions and special subjects,* yet he was rarely found absent from his charge. And in declining these numerous invitations to go abroad, he acted not only from an unwillingness to leave his people, but also from a distrust in his own ability, which I verily believe he carried to an extreme, but which seemed, after all, to make him more amiable in the estimate of the truly good. If on one occasion the papers had spoken of him as being in Buffalo or Rochester, and on an- other as being’ in Boston or New-York, with thousands crowding his assemblies, we could have thought of him as an orator and preacher of great renown, and it might be as one whose labours were producing great and good effects; but perhaps the evidence of that more engaging virtue, Christian * Even after he was confined to his room by his last sickness, he received so many invitations of the above description to attend dedi- cations, anniversaries, &c., that he was under the necessity of pub- lishing a notice, in the periodicals of the Church, of his disability to attend the same—AvTHOR. , WILLIAM WARD NINDE. 119 modesty, would still have been lacking. And this would have taken away the very charm of his character. But most happy do I feel that in this reminiscence I may present to the notice of my readers a departed fellow-labourer, who, while he lived, was distinguished for modesty and meekness, worthy the imi- tation of all who may succeed him in the work of the ministry. . . » He was called home in the very prime of his days; but may not his example of modesty and meekness live and speak though he is departed ?” Brother Ninde was a good scholar: trained in early life by his pious father, and transferred in his boyhood to the classic halls of Cazenovia, he had ample opportunity of acquiring a sound and thorough education. Being also a lover of study, and a very general reader, he had stored his capacious mind with the most useful and practical branches of knowledge. His extensive and well-furnished library was an evidence of his taste in the selection of his reading matter; and his writings, some of which have adorned: the pages of our “Quarterly Review,” are an evidence of his power of thought and concentration of ideas. His article'in the January num- ber of 1844 of that justly celebrated periodical of our Church, on “Oratory,” is a lasting monument of his: good sense and taste, and also of his respectable scholarship. His sermons, addresses, &c., also furnish ground for belief that his scholastic attainments were by no means of an inferior character. And to this should be added his knowledge of the Scriptures and of the whole plan of Wesleyan theology, as taught by the standard writers of the Methodist Church. Jn regard to the latter, brother Ninde was. not a novice, but constantly evinced that he fully understood the peculiar doctrines of the Church of which he was so able a minister and defender. Closely allied to the above was his knowledge of human nature. This he appeared to understand to perfection, or as much so as men generally are permitted to understand of each other in this life, and which led him at times to address. himself directly and pointedly to the hearts and consciences of his hearers and 120 BLACK RIVER CONFERENCE MEMORIAL. fellow-Christians, and which no doubt constituted one important element of his success, In appearance, brother Ninde was prepossessing. Not be- cause there was anything very majestic or striking in his carriage or bearing—for in his manners he was perfectly sim- ple and unaffected—but the sweetness of his disposition be- trayed itself in every feature of his countenance. He was rather below the medium size, and had what some would call a youthful physiognomy, which would sometimes deceive people as to his age, and lead them to suppose he was much younger than he really was, and which led the young espe- cially to seek his society and court his acquaintance. The following “ Recollections” of brother Ninde are from the pen of Rev. Joseph Cross, A. M., formerly of the Oneida Con- ference, but now belonging to the Methodist Episcopal Church, South, and were furnished for the “ Ladies’ Repository,” from which they are selected, as affording a striking illustration of brother Ninde as a pulpit orator :— “In the winter of 1830-1, I was a student in the Oneida Conference Seminary at Cazenovia. Dy. Peck was pastor of the Church. Professor Larrabee was principal of the school. The Rev. P. P. Wilbur, J. E. Robie, the Ryersons of Canada, and. several others now in the ministry, were my fellow-students. All remember that winter. Nor have A. J. Crandall and E. B. Fuller yet forgotten it in paradise. “We were enjoying a time of refreshing from the presence of the Lord. A deep religious interest pervaded the com- munity; in the seminary especially many were inquiring what they must do to be saved. The youthful Ninde came from Cortlandtville to assist in a protracted meeting, He had for- merly been a student in the institution. Those who had not seen his face had heard his fame. The feeling created by his first appearance was that of disappointment. His simple man- ners, his boyish aspect, his light brown hair, his mild blue eye, were, to us, no indications of remarkable talent or genius; nor did his first discourse relieve the impression. It was elegantly WILLIAM WARD NINDE. 121 written, accurately memorized, and quite tolerably delivered.* It contained beautiful thought, arranged in language still more beautiful, with high-wrought comparisons and graceful meta- phors; but it lacked fire and force. It was a fine statue, but it had no life. Everything was too studied, too precise for the occasion ; besides, his voice was feeble, his face thin and pale, and his whole appearance that of an invalid. It was, perhaps, the effect partly of fatigue, partly of diffidence. Whatever the cause, it was fatal to the discourse. The preacher endeavoured to rouse himself; but the effort was forced and unnatural, and he left the pulpit with the too-evident conviction of a failure. The number of penitents that night was small, and a cloud came over the hearts of the Church. “The next day the preacher was freely discussed among the students. One thought him ‘a fop; another called him ‘a pedant;’ a third branded him as ‘a plagiarist;’ a fourth de- nounced him for ‘a frothy and bombastic declaimer.’ There were some—the more judicious, perhaps the more ingenuous —who discovered the germ of his future eminence, and heartily bade him God-speed. “A second time he ascended the pulpit. There was a mani- fest improvement. His thought was more vigorous—his de- livery more impassioned. His meek eye kindled and dilated as he spoke, and his feeble voice grew strong, musical, and trembled with emotion, That night the number of penitents increased, and the faith of the brethren revived. The next day criticism was less censorious. Some, who had spoken lightly of the first performance, were quite silent; and others more cordial in commendation. “He preached again. There was no chance for criticism. The last particle of prejudice disappeared like mist before the * It is possible brother Cross is correct in supposing this one ser- mon to have been “written” and “memorized.” We believe, how- ever, that generally brother Ninde was an extemporizer in the proper sense of that word, and that he wrote comparatively few, if any, ser mons in extenso, for the purpose of committing them to memory. 6 122 BLACK RIVER CONFERENCE MEMORIAL. morning sun. The young preacher had become a prophet. With what divine unction he poured forth his message from God! "With what heavenly pathos he appealed to the students, and besought them no longer to neglect their souls’ salvation ! Every heart vibrated, as an instrument to the touch of a mas- ter, and the orator sat down amidst visible and audible de- monstrations of his triumph. Instantly the chancel was crowd- ed. The first young men in the seminary were among the mourners. Prayer continued till midnight, and it was said more than twenty souls were converted. The next day the young stranger departed, but the heavenly Comforter re- mained; the revival went on for several weeks; most of the students professed religion, and ‘much people was added unto the Lord.’ “A little more than a year after this, the writer was asso- ciated with him as assistant preacher at Pulaski and Washing- tonville. By this time he had acquired great popularity in the pulpit—was esteemed the most eloquent man in the confer- ence. One of his chief excellences was the perfection of his moral painting. "When he became animated, every thought was a picture, and the sermon was a series of beautiful tableaux. Nothing could be more complete than his imagery. Every- thing lived and moved in his discourses. He spoke of crea- tion, and we saw Jehovah sowing the fields of heaven with stars. He spoke of angelic ministry, and we saw the moving of golden wings, and heard the chanting of melodious voices. He spoke of ‘the spirits of the just made perfect, and we saw the white-robed pilgrims, one after another, with lutes and palms, ascending the bank beyond the stream, amidst the greetings of saints and seraphim. “Well do I remember how, on one occasion, he transported us to the Arabian desert, and we stood in the camp with the many thousands of Israel at the base of Sinai, and saw the man of God ascend the mountain, winding among the rocks, now disappearing behind the jutting cliffs, then reappearing far up where the lightnings guarded the entrance of Jehovah’s WILLIAM WARD NINDE. 123 pavilion. The picture was as perfect as the reality. The audience sat breathless, with open mouths and glaring eyes, trembling for the fate of Moses. As he entered into the cloud, a brother in the ministry, whose anxiety had literally lifted him from his seat, exclaimed, ‘Lord, spare him !’ and a sympathetic groan issued from every part of the assembly. “T remember, too, his description of the unfaithful minister in hell, which he applied so faithfully to himself. After hav- ing been some years in the lake of fire, rising to the surface, he hears a voice pronounce his name with horrid execrations. He lifts up his eyes. It is a parishioner, whom, while living, he had neglected to admonish, and who has now followed him with curses to the place of torment. To escape his upbraiding voice and withering glance, he plunges again into the flaming flood. A long time elapses. He hears the grating of the iron gate, as it opens to admit another victim. A haggard form approaches, with blood-shot eyes and wailing voice, in the spectacle of whose agony the lost minister forgets his own. There is something familiar in the features, ‘though worn and wasted with enormous woe.’ And the voice, though hoarse from blasphemy and lamentation, sounds like one to which he had been accustomed on earth. Upon a nearer view he recog- nises his son! “During the delivery of this passage, the preacher became intensely excited. The picture which he drew wrought upon his feelings till it was a reality. At the moment of recognition he threw up his hands, exclaiming, ‘O God! it is my own boy! and sunk back fainting upon his seat. It was a mo- ment of agony in the audience. But shortly recovering him- self, the preacher appealed to @hem in a most touching man- ner, and besought them in Christ’s stead to be reconciled to God. Eyes unused to weep dissolved in tears. Several persons dated their saving impressions from that hour, among whom was one who is now a bright and shining light in the ministry. “Tn all this there was no acting—no appearance of art. These moving passages were wholly unstudied—the spontane- 124 BLACK RIVER CONFERENCE MEMORIAL. ous creation of an unrivalled fancy—the irrepressible effusions of a dissolving heart. It was not the philosopher trying to fly, but the prophet hurried away by the Spirit. It was the great deep of nature stirred by the breath of God. It was genius moved by the awful verities of religion—passion kindling with fire from heaven. Swept along by the whirlwind of his feelings, there was no time to think of propriety—no time to arrange and polish—and there was no necessity. The hearers were too intensely occupied for criticism—never thought of criti- cising—would as soon have undertaken to criticise an earth- quake. “T once heard him on the text, ‘Awake, thou that sleepest,’ &c. Having spoken of the different means by which God awakes the sleeper, especially the ministry of the word, he was applying the subject in earnest strains of exhortation, when a tempest rapidly darkened over the heavens, and the thunder, which had long been muttering in the west, grew loud and terrible. ‘TI will pause,’ said he, ‘for God is speaking! Bow- ing his head upon the Bible, and covering his face with his hands, he remained a few moments in silence. CUNO Sees i Spe eeaenees Reese) eh Peseta rat AEN NE YE fates ve : bt ec SHY ee oR Di they Pha as ep eS sy Be gis St acne a tay Patect pe Sh Street Manes Sopa Kehitby ee ptiasets Saenbas