THE 
 
 METHODIST QUARTERLY 
 
 JUL V, 1 8 5 9. 
 
 Art. V— THE EARLY CAMP-MEETING SOXG WRITERS. 
 
 There lies upon our table a little volume of which it is probable there 
 are at the present date but few duplicates. The title is as follows : 
 " The Pilgrim Songster ; or, a choice Collection of Spiritual Songs, 
 from the best Authors. A new edition, corrected and enlarged, 
 with many Songs never before in print. By Thomas S. Ilindc." 
 
 The volume is a 24mo., containing two hundred and forty pages, 
 and from the press of Messrs. Morgan, Fisher, and L'llommedieu, 
 Cincinnati. 1828. This copy is of the third edition of the work. 
 The first edition was published in 1810, the second in 1815. It 
 appears, from remarks made by the editor in the preface, that sev- 
 eral editions had been surreptitiously published in Baltimore and 
 Philadelphia. The three Western editions reached a circulation of 
 not less than ten thousand copies, a very large circulation for the 
 period. 
 
 We look upon the volume with no small degree of interest. The 
 binding, which was never firm, is now nearly destroyed ; the leaves, 
 time-stained, worn, and dog-eared; but we remember well the day 
 when a dignified Kentucky matron, trembling with age, took it 
 down from a shelf over the high mantel-piece, and entertained us 
 till midnight, reading its songs, interspersing the reading with 
 remembrances of the days when Bishops Asbury and M' Ken dree, 
 and Burke, Wilkinson, Sale, Lakin, Taylor, and many others, long 
 since resting from their labors, sat beside the same fire- side, or 
 stood beside the little stand, now preserved as a relic of those days, 
 and preached the word of life in her humble cabin. She would 
 sometimes say with a sigh that she wished she might see such 
 preachers again. Her wish has been gratified; she has joined 
 them in the land of eternal rest. 
 
 9 Ellis, p. 17. 
 
402 The Early Camp-Meeting Song Writers. [July, 
 
 The mind goes back to a period in the West when a great spir- 
 itual awakening gave new pulsations to the energetic life of its 
 thinly populated wilderness. This book was then a hoarded treas- 
 ure in the cabins of those hardy settlers ; in frequent use not only 
 on camp-meeting and revival occasions, but in the prayer-meeting, 
 the social circle, the class- meeting, and often in the public congre- 
 gation on the Sabbath day, or at the regular week-day appointments. 
 
 The compiler, Rev. Thomas S. Hinde, was at that time a resident 
 of Newport, Kentucky, and a local preacher in the Methodist 
 Episcopal Church. He was a man of superior mental abilities, and 
 had received the advantages of a good education, as good as the 
 West could at that time afford. No one in his day was better 
 acquainted with the early religious condition of the people, or more 
 interested in its religious history, and he had made it his special 
 study. His sketches, published in the early volumes of the Meth- 
 odist Magazine and in our Church newspapers, under the signa- 
 ture of Theophilus Arminius, are among the most reliable records 
 that we have. He died a few years ago at Mount Carmel, Illinois. 
 
 The volume contains one hundred and twenty hymns. Of these 
 nearly one half were, composed by persons unknown to the com- 
 piler. Most of these are destitute of poetical merit, but they were 
 treasured in the memories of the people, and were popular at a 
 time when such compositions were in great demand. The Wesleys 
 and John Newton contribute each a few hymns, and the remainder, 
 more than one third of the whole, were composed by John A. 
 Granade and Caleb Jarvis Taylor. We propose furnishing for the 
 reader short sketches of these poets, with a notice of their poetical 
 writings, and their relation to the great camp-meeting revival which 
 swept over the West during the earliest years of the present cen- 
 tury. 
 
 I have not been able to obtain any information of John A. Gran- 
 ade beyond a few anecdotes, and the very slight notices of him as a 
 minister in the "Journal" of the old Western Conference. When 
 about thirty years of age he was admitted on trial into the travel- 
 ing connection, at a session of the Western Conference held Octo- 
 ber 1, 1801, at Ebenezer, in the State of Tennessee. He continued 
 in the itinerancy three years, traveling Green, Holston, and Hinck- 
 stone circuits, each one year. At the end of his third year he 
 asked and obtained a location, desisting from the active ministry 
 on account of temporal affairs. He now settled in Southwestern 
 Tennessee, engaged in the practice of medicine, devoting his leisure 
 hours to the care of his farm. I have never seen any account of 
 his death, and do not know the date of it. 
 
1859.] The Early Camp-M 3 ng Writers. 403 
 
 All accounts agree in representing Mr. Granade as a man of 
 vigorous mind, much improved by reading and observation. He 
 was deeply melancholic in temperament, and of marked eccen- 
 tricity. His piety was striking, and went Car in counteracting " a 
 hardness and stubbornness in his temper" which otherwise was 
 calculated to give great offense, and nearly precluded his entrance 
 into the traveling connection. Like most of the itinerants of his 
 day, he was ardent and zealous in doing good, for nothing less than 
 a liberal endowment of zeal, indeed almost a consuming desire to 
 save souls, could carry the itinerant over the large circuits, and ena- 
 ble him to bear the privations incident on his employment. 
 
 Early religious experiences had made a deep impression on his 
 mind, and gave an almost unnatural tinge to all his exercises as a 
 preacher and poet. His first religious convictions were powerful, 
 but were resisted with all the energy of his nature. Then fol- 
 lowed a season of intense spiritual darkness, and temptation from 
 which his moral nature revolted,' and for a time he believed him- 
 self sealed to eternal condemnation by the Holy Spirit. Almost 
 maddened by this conviction, the society of men became a burden 
 to him, and he fled to the mountains, his despairing soul giving 
 vent to his agony in mournful songs. Most of his friends con- 
 cluded that he was hopelessly insane. But in the midst of it all 
 his soul sought after God, and the Heavenly Father was not unmind- 
 ful of his struggles. Alone, upon the mountain side, as he lay upon 
 the damp ground, insensible to all earthly impressions, faith grew 
 strong, and the light from Calvary shone upon his path. Now the 
 light was as brilliant as the darkness had been dense, the joy as 
 rapturous as the despair had been distressing, and henceforth he 
 sang of love, joy, and hope. That he, a reprobate, rebelling against 
 God, had been pardoned, satisfied his mind that every sinner might 
 obtain deliverance; he saw the value of his new possession, and 
 desired all to enjoy it with himself. So he determined to devote his 
 life to the proclamation of divine mercy, and he became a minister 
 of the " glad tidings." 
 
 Caleb Jarvis Taylor was born on the 20th June, 1763, in St. 
 Mary's County, Maryland, of Irish parents. He was diligently 
 instructed in the Roman Catholic faith by his parents, but it never 
 seemed to take a firm hold on his mind and conscience. Although 
 he passed his early life on a farm, yet he obtained what was con- 
 sidered a good education, and left home at the age of eighteen to 
 enter upon the career of a professional school teacher. While teach- 
 ing school in Virginia and Pennsylvania he was thrown into the 
 company of the Methodists. At first he attended preaching irreg- 
 
404 The Early Camp-Meeting Song Writers. [July, 
 
 ularly out of curiosity ; but the truth was not long in finding access 
 to his heart; he sought pardon, was converted, joined the Church, 
 and was soon after licensed as a local preacher. He was not yet 
 twenty years old. In 1792 he came to Kentucky and resided near 
 Maysville. He at once became known as a superior teacher, and 
 an active local preacher. At the Western Conference of 1810 he 
 was admitted on trial into the traveling connection, but at the close 
 of his second year he located. This record, however, does not give 
 any proper notion of the amount of his labors in the itinerancy ; 
 for during a number of years he served as a supply to various cir- 
 cuits in the State of Kentucky. His family were too large to be 
 fully provided for by the scanty pay given to a preacher in those 
 days, so, when he became pressed in money matters he was accus- 
 tomed to engage in school teaching. 
 
 His last days were spent at his home in Kenton County, Ken- 
 tucky, about sixteen miles south of Cincinnati. During the greater 
 part of the last year of his life he was subject to more or less men- 
 tal affliction, a deeply settled melancholy ; but about a week before 
 he died the gloom passed away, and, although suffering acute pain, 
 he departed in triumph to the inheritance of the saints. He was 
 buried on an eminence in the vicinity, a spot which in his lifetime 
 had been a favorite resort, to which he had given the name of 
 " Solitary Hill." A willow twig, planted at the head of his grave 
 by a loved friend, the noble woman to whom I was indebted for the 
 little volume under review, has grown into a large tree and droops 
 mournfully over his grave. 
 
 Mr. Taylor stood in high estimation among his brethren, not only 
 on account of his poetical talents, but also for his skill in a species of 
 satirical controversial writing, which often produced greater effect 
 upon the early Western mind than the most weighty argument. He 
 published, some time in 1803, at Lexington, Kentucky, a pamphlet 
 entitled " News from the Infernal Regions ;" and some years later, 
 " The Sentimental Deist," a series of articles in the Fredonian, a 
 weekly paper conducted by Thomas S. Hinde, at Chillicothe, Ohio. 
 Never having seen copies of these works we can form no judgment 
 of their literary ability, but they created no small sensation at the 
 time they were published. 
 
 As a preacher Mr. Taylor was deservedly popular at a time when 
 the Western Conference was not at all deficient in talent. To a 
 character of unobtrusive but unquestioned piety, he brought a clear 
 understanding of the Scriptures, a very pleasant manner of speak- 
 ing, and a sanguine temperament. He not only convinced the 
 mind, but had great skill in moving the heart, frequently exciting 
 
1859.] The Early Camp-Meeting Song Writers. 405 
 
 his whole congregation to tears. But it was in the public discus- 
 sion of Christian doctrines which were a prominent feature of his 
 times — the defense of Arminianism against Calvinism, of the three 
 modes of baptism against immersion as the only mode, and like 
 subjects, that he was most at home. He was a cool and ready 
 debater, not hesitating to break a lance with the most daring of his 
 opponents. Taking his position with prudence, and skillfully 
 advancing his arguments, combining wit, humor, and sarcasm in the 
 assault, he rarely failed to drive his opponent before him. A man 
 of ready wit, genial humor, and pleasing address, he surrounded 
 himself with many loving hearts, receiving kindnesses and impart- 
 ing good. 
 
 Singing, as a part of divine worship, is not to be considered a 
 device of man's invention, but a product of the activities of his spir- 
 itual nature when it disposes itself for worship. The hymns of 
 the Church are not primarily designed to afford instruction in doc- 
 trine, but to open a channel for the expression of feeling ; and we 
 find that those which the Church has permanently incorporated into 
 her devotions have been the production of individual minds deeply 
 imbued with piety, the outflowing of the many phases of religious emo- 
 tion, glowing with passion purified by the new life. So it often 
 happens that when singing has degenerated into a lifeless ceremony, 
 inherited from better times, it has a singular power to awaken in 
 the soul aspirations for a better life. Many of the hymns which 
 the Church cherishes as a peculiar sacred treasure, have been con- 
 demned by those who have no personal experience of redemption, 
 as too sensuous for the worship of a holy, spiritual being. Such 
 strains as "Jesus, Lover of my Soul," jar upon sensibilities made 
 delicate by mere art culture, but they defy age and criticism, secur- 
 ing a firmer hold upon hearts as the multitude increases whose 
 thoughts and hopes are turned heavenward. For these hymns are 
 themselves a manifestation of Christian life, and as long as the hopes 
 and fears of such a life remain, and the love of God lives in the 
 souls of men, there shall not be wanting the melody of song — song 
 expressing itself in pleadings for pardon and choruses of joy, ago- 
 nizing cries for deliverance and rapturous pcans of triumph, simple 
 breathings of childish trust, and bold approaches to the mercy-seat. 
 
 Looking over the past, we perceive that every considerable revi- 
 val of the spiritual life of the Church has not only restored vitality 
 to singing as a necessary part of worship, but has also given birth 
 to hymns specially indicative of the most prominent features of the 
 awakened life. Generally the leaders of the awakening have them- 
 selves taken up the harp in the interval of their pulpit labors, and 
 
 Fourth Series, Vol. XI. — 27 
 
406 The Early Camp-Meeting Song Writers. [July, 
 
 we are better acquainted with their hymns than their sermons. 
 What glorious songs gushed out of the glowing heart of the great 
 German Reformer, so vigorous in thought and intense in feeling that 
 the present stupor and infidelity of his countrymen cannot entirely 
 quench their fire nor entangle their soaring. Count Zinzendorf has 
 revealed the pure love of his heart, and the self-sacrificing spirit of 
 his brethren, as they went forth arousing the sleeping missionary 
 spirit of the Church, in strains that all of God's children at once 
 recognize. The great awakening in which the Wesleys were the 
 most prominent actors would have been wanting in a powerful 
 instrument had it not given birth to hymns that the Church will 
 not cease to love ; and besides this the Wesleyan hymns will 
 remain as an undoubted proof that the Holy Spirit dwelt in their 
 hearts ; they could not have been produced by men with unregener- 
 ate souls. 
 
 The religious awakening which seems to have had its rise in a 
 two- days meeting, in Logan County, Kentucky, under the preach- 
 ing of the brothers John and William M'Ghee, in 1799, and on 
 account of its external form is known as the Great Camp- Meeting 
 Revival, cannot be shown to have been deficient in any of the 
 unfailing signs of a genuine work of grace. It has, indeed, been 
 denounced by some as an instance of the wildest fanaticism, and 
 censured by others as being more the production of morbid enthusi- 
 asm than of true spiritual life ; but these erroneous and unjust judg- 
 ments have arisen in part from a hostility to the doctrines which 
 acquired prominence during the revival, and in part from a failure 
 to view it as a fact from the right stand-point. 
 
 The revival had its origin in a self-denying effort to save souls, 
 made by regularly ordained ministers officiating in the regular 
 order of Church worship. Under plain, practical preaching there 
 was a manifestly extraordinary outpouring of the Spirit on both 
 preachers and people; its immediate effect was, in the liberty of 
 Western pioneer life, freed from all conventional restraints, an out- 
 spoken confession of the work of God's grace in the heart. Those 
 whose hearts in the exercise of faith were overflowing with joy, 
 shouted the praises of God ; those who trembled under a new and 
 powerful conviction of sin, sought mercy with weeping and groan- 
 ings, each class giving unrestrained audible expression to their 
 emotions. This was from the first an objectional feature to many, 
 and was not encouraged ; indeed, many and almost continual efforts 
 were made to restrain it. 
 
 The modes of operation were also extraordinary, and almost with- 
 out precedent, yet they were only former modes intensified and 
 
1859.] The Eddy Camp-Meeting Song Writers. 407 
 
 adapted to the occasion, the natural outgrowth of the circumstances. 
 
 We do not hesitate to say that no considerable revival of religion 
 could have taken place in the West in the same period without 
 molding itself into the form of camp-meetings. The erecting of 
 
 tents upon the ground occupied for the services was not a precon- 
 certed plan, as in the camp-meeting preparations of the present day, 
 but an inconvenience in itself, into which they were forced by neces- 
 sity. The wide- spread religious interest not only caused greater 
 crowds to assemble than could occupy any meeting-house; it also 
 presented the necessity of attending on the services for a longer 
 period than a single day; but the sparse settlements could not 
 afford accommodations for so large a number, and the erection of 
 tents was the most natural and convenient method to supply the 
 deficiency. The altar of prayer about the preaching stands, the 
 prayer- meetings in the tents, the general class- meetings, were all 
 so many efforts to reduce to form and order the remarkable growth 
 and activity of the work. 
 
 Of those exercises of devotion which were regular in their form 
 none would sooner attract the attention of an observer than the 
 singing. While the style of preaching and utterances of prayer 
 gave unmistakeable evidences of a new life, the singing displayed 
 the same quality in greater degree. The style of singing among 
 these hardy pioneers, even before the revival, had its peculiarities ; 
 it was much more general among the members, and with more spirit. 
 Frequently no one in the congregation possessed a hymn-book 
 except the preacher, who gave out the verses to be sung, two lines 
 at a time ; many of the hymns, however, were well known, and, 
 except in the public congregation, were sung without the process 
 of being "lined" by the preacher. 
 
 At the commencement of the revival those familiar hymns, known 
 in all our orthodox congregations, were used ; but it was soon felt 
 that they gave but imperfect expression to the ardent feelings 
 of the worshipers. The deficiency here was principally supplied 
 by the preachers. Hymns, or " spiritual songs," as they were 
 more frequently called, to the cultivated ear rude ami bold in 
 expression, rugged in meter, and imperfect in rhyme, often impro- 
 vised in the preaching stand, were at once accepted as more suited 
 to their wants. These were quickly committed to memory, and to 
 a considerable extent usurped the place of the older ami more wor- 
 thy hymns. The most of these hymns are now entirely lost ; for 
 some of them were never written at all. Many of them existed only 
 a short time in manuscript and in the memories of a few. The vol- 
 ume before us contains those that attained greater popularity and 
 
408 The Early Camp- Meeting Song Writers. [July, 
 
 wider circulation ; yet even of these but a small number are to be 
 found in collections formed for irregular revival" services. 
 
 A random glance at the contents of the volume informs us that 
 the most frequent and vivid conception of the Christian life in the 
 minds of these hardy pioneers, was that of an active, vigilant, 
 unceasing warfare. To their glowing imaginations they were sol- 
 diers enlisted under the banner of the cross, Christ their glorious 
 and invincible leader, and eternal life in heaven the all-sufficient 
 compensation for the toils and hardships of the campaign. They 
 had, indeed, good authority in their Bibles, and in the glowing 
 words of noble reformers, for such a conception ; but here it is pre- 
 sented in language and completeness of analogy which seems not to 
 have entered into the mind of Paul. But let us not consider it a 
 false conception on account of the fullness of the imagery ; let us 
 not judge that in the minds of these earnest spiritual soldiers there 
 was any confounding of spiritual with carnal weapons. The mar- 
 tial spirit of the Revolution had been kept alive and developed in 
 Kentucky to a greater extent than in any other part of the Union, 
 through the Indian wars, and many of the elderly men who were 
 now prominent in the revival, had shouldered the rifle at a moment's 
 warning, and hastened to meet the treacherous foe. There was 
 much, too, in the order and arrangement of the camp-meeting 
 grounds — the tents in a hollow square, the watch-fires and guards 
 at night, to suggest to the mind of an old soldier the martial camp ; 
 nor were they without considerable persecution from those who 
 looked upon the whole revival as an instance of the wildest fanati- 
 cism. The following is from a hymn in this style by Taylor : 
 
 " Hark ! brethren, don't you hear the sound ? 
 
 The martial trumpets now are blowing ; 
 Men in order listing round, 
 
 And soldiers to the standards flowing. 
 Bounty offered, joy and peace ; 
 
 To every soldier this is given ; 
 When from toils of war they cease 
 
 A mansion bright prepar'd in heaven." 
 
 " The battle is not to the strong, 
 
 The burden's on our Captain's shoulder ; 
 None so aged or so young 
 
 But he may list and be a soldier. 
 Those who cannot fight or fly, 
 
 Beneath his banner find protection ; 
 None who on his name rely, 
 
 Shall be reduced to base subjection. 
 
1859.] The Early Camp-Meeting Song Writers, 409 
 
 ■■ The battle, brethren, is begun ; 
 
 Behold the army now in motion ! 
 Some by faith behold the crown. 
 
 Ami almost grasp their future portion. 
 Hark ! the victor's (ringing loud, 
 
 Emanuel's chariot wheels arc rumbling; 
 Mourners weeping through the crowd, 
 
 And Satan's kingdom down is tumbling." 
 
 Generally the subjects of the hymns are those doctrines held 
 alike by the whole orthodox Protestant Church ; there is so great 
 a silence of denominational phraseology that no one could tell, from 
 internal evidence with which branch of the Church the authors were 
 connected. This is not a source of wonder, for, although the Meth- 
 odists were the most numerous at the meetings, and the services 
 under their entire control, yet Christians of other Churches in great 
 numbers took a prominent part; some of the most memorable 
 gatherings were strictly union meetings, ministers of the Methodist, 
 Presbyterian, and Baptist denominations preaching in turn ; indeed, 
 it may be said, that in all wide- spread revivals denominational 
 differences are ruled out by the very intensity of the interest to 
 save souls from an impending ruin. 
 
 We find then in these hymns the doctrines, teachings, and histor- 
 ical facts of the word of God which have been recognized in all 
 ages as the most ready to arouse the sinful heart: the agony and 
 suffering of Christ in Gethsemane and on Calvary; the coming of 
 the Saviour a second time to utterly overthrow and destroy his 
 enemies, and claim his oppressed, tempted, suffering followers ; 
 heaven, the abode of the Saviour and the spirits of the blessed, the 
 reward of the servants of Christ, in whose presence, restored to 
 the loved of earth, and freed from the assaults of Satan, and the 
 evils of earth and a probationary condition, there shall be an eter- 
 nal increasing blessedness ; hell, not conceived as a simple, moral 
 condition, nor a mere deprivation of the favor of God, but a place 
 of actual, unceasing punishment, set forth in fearfully vivid lan- 
 guage ; death is presented with the greatest fullness of language 
 and figure ; to the wicked a foretaste of the consuming wrath of 
 God that shall devour all his adversaries, to the child of God his 
 greatest and final earthly victory, when the armor shall be laid 
 aside and the crown put on. Nor do these hymns fail to present 
 that the progress of the soul in holiness is a necessary condition to 
 enter into the jo} T s of heaven; it was ever present to their minds, 
 and we find here groanings to be freed from all inbred sin, and fer- 
 vent pleadings for the putting on of the Divine nature. Naturally 
 arising in this connection were longings for heaven and its untold 
 
410 The Early Camp-Meeting Song Writers. [July, 
 
 peace and purity. There are some lines on this subject by Granade 
 which have preserved their popularity, in the West at least, more 
 than any others in the volume. They were written on a sick bed, 
 where he lay prostrated by his ministerial labors ; his friends gath- 
 ered around, and all presuming that in a few hours the struggle 
 would be over and the sufferer attain rest from pain : 
 
 " Sweet rivers of redeeming love 
 
 Lie just before mine eye ; 
 Had I the pinions of a dove 
 
 I'd to those rivers fly. 
 I'd rise superior to my pain, 
 
 With joy outstrip the wind ; 
 I'd cross bold Jordan's stormy main, 
 
 And leave the world behind. 
 * # * * * 
 
 " A few more 'days, or years at most, 
 
 My troubles will be o'er ; 
 I hope to join the heavenly host 
 
 On Canaan's happy shore ; 
 My rapturous soul shall drink and feast 
 
 In love's unbounded sea ; 
 This glorious hope of endless rest 
 
 Is ravishing to me. 
 
 " O come, my Saviour, come away, 
 
 And bear me through the sky ; 
 Nor let thy chariot wheels delay ; 
 
 Make haste and bring it nigh. 
 I long to see thy glorious face, 
 
 And in thine image shine ; 
 To triumph in victorious grace 
 
 And be forever thine." 
 
 Although the camp-meeting revival commenced at a meeting 
 appointed for the express benefit of Church members, it soon 
 acquired almost exclusively the form of an appeal to sinners to for- 
 sake their sins, and, by genuine repentance and faith in Christ, 
 obtain a justified condition ; for the outpouring of the Spirit upon 
 the assembly in Logan County produced simultaneously a revival 
 of the work of grace in the hearts of believers, and a deep concern, 
 even intense conviction of sin, among the unconverted. The num- 
 ber of this latter class increased so rapidly, and their requests for 
 the benefit of the prayers and special instruction of the converted 
 were so frequent, that the meetings soon assumed the character of 
 a premeditated design to secure the conviction and conversion of 
 sinners. The day has passed away when any denomination of 
 orthodox Christians object to such meetings. Generally this class 
 of persons, mourners or seekers as they were called, could be known 
 
1859.] The Early Camp- Meeting Song Writers. 411 
 
 in a small assembly by the sadness of their countenance, audible 
 expressions of grief, or the style of their praying ; but -when the 
 assembly was a large one, it was thought better to invite them to 
 the stand or altar for instruction, and to be made a special object of 
 prayer by the whole assembly of Christians; from this arose the 
 use of the "mourner's bench." No one supposed there was any 
 real virtue in this arrangement, yet it was soon noticed that those 
 who came forward seemed to be greatly benefited ; the simple act 
 of coming forward separated the sinner from his old associates, and 
 was accepted as a declaration that he had chosen to be " on the 
 Lord's side;" and, better than this, he was surrounded by hearts 
 having confidence in the power of prayer. So it became the usual 
 custom, when the sermon was concluded, an invitation was given to 
 all " seekers," and they were exhorted in the strongest language to 
 use this means of grace. When they came forward to the altar the 
 whole interest of the services centered at this point. The hymns 
 sung were selected with care, with the design of encouraging and 
 instructing the seeker in the way of mercy. Many of the hymns 
 in this volume are especially designed for this service, and they 
 thoroughly refute the charge that the penitent was instructed to 
 place more confidence in this than any other means of grace. The 
 crucified Saviour is invariably presented to the soul as the only 
 and the all-sufficient aid to salvation, "the Author and the Finisher 
 of faith." Here are two selections from Granade : 
 
 u Think on "what the Saviour bore, 
 
 In the gloomy garden, 
 Sweating blood at every pore 
 
 To procure thy pardon ; 
 See him stretch'd upon the wood, 
 
 Bleeding, grieving, crying; 
 Suff'ring all the wrath of God, 
 
 Groaning, gasping, dying! 
 
 " Pore not on thyself too long, 
 
 Lest it sink thee lower, 
 Look to Jesus, kind and strong, 
 
 Mercy join'd with power. 
 Ev'ry work that thou must do, 
 
 Will thy gracious Saviour 
 For thee work, and in thee too, 
 
 Of his special favor." 
 
 " 'Tis done ! the dreadful debt is paid. 
 The great atonement now is made ; 
 Sinners, on me YOUr guilt is laid, 
 For you I spilt my Mood; 
 
412 The Early Camp-Meeting Song Writers. [July, 
 
 For you my tender soul did move, 
 For you I left my courts above, 
 That you the length and breadth might prove, 
 The depth and height of perfect love, 
 In Christ your smiling God." 
 
 Taylor is no less bold in the offer of mercy to the penitent soul, 
 pointing to Jesus : 
 
 " Mourners, see your Saviour stand 
 
 With arms extended to receive you ; 
 See, he spreads his bleeding hands ! 
 
 Come, venture on him, he'll relieve you ; 
 Cast your fears and doubts aside ; 
 The door of mercy opens wide ; 
 The fountain flows that saves from sin, 
 Come, now, believe and enter in ; 
 Don't distrust your blessed Saviour, 
 Now believe and live forever." 
 
 We find here also a class of hymns of almost unprecedented pop- 
 ularity forty and fifty years ago, which are not now thought proper 
 for praise in public worship — hymns containing the personal religious 
 experience of the writer. Taylor, having been educated in the 
 Roman Catholic faith, gives one of several hymns of this class the 
 quaint title of " The Converted Roman." From one of Granade's 
 we learn that, having been converted, he became careless, was led 
 astray through temptation, and was for a time in despair, but at 
 length was enabled to rejoice again in his Saviour. 
 
 Both Granade and Taylor were men of bodily affliction. Gran- 
 ade several times, led on by his intense zeal to save souls, nearly 
 destroyed his life. Each of them dictated lines to their weeping 
 friends, as they stood in the presence of death. The verses of 
 Taylor have no lack of confidence in God, the good Shepherd, who 
 goes down with him into the valley of the shadow of death; but 
 they are tinged with his usual melancholy. But Granade rises on 
 wings of faith, and seeing no terrors in the dark grave, exults in 
 the prospect of heaven. He describes himself as 
 
 " A pilgrim on his dying bed, 
 
 With glory in his soul ; 
 Upward he lifts his longing eyes 
 
 Toward the blissful goal ; 
 While friends and children weep around, 
 
 And loathe to let him go, 
 He shouts with his expiring breath 
 
 And leaves them all below." 
 
 There are a few of these songs which contain such animated 
 descriptions of the scenes at the altar that there can be no doubt 
 
1859.] The Early Camp-Meeting Song Wrtiers. 119 
 
 they were composed on the ground. The language of these descrip- 
 tions rather falls below than above the reality, it* we accept the state- 
 ments of many who were present. Taylor described such a scene 
 in the following verses : 
 
 " Sinners through the camp arc falling; 
 
 Deep distress their souls pervade, 
 Wond'ring why they are not rolling 
 
 In the dark, infernal shade. 
 Grace and mercy, lone neglected, 
 
 Now they ardently implore ; 
 In an hour when least expected 
 
 Jesus bids them weep no more. 
 
 14 Hear them then their God extolling, 
 
 Tell the wonders he has done ; 
 While they rise Bee others falling ! 
 
 Light into their hearts hath shone. 
 Prayer, and praise, and exhortation, 
 
 Blend in one perpetual sound; 
 Music sweet, beyond expression, 
 
 To rejoicing saints around." 
 
 A number of these " spiritual songs " still find a place in various 
 collections of hymns designed for the social worship of Christians ; 
 but we have never seen an instance in which the authors' names 
 seem to have been known to the compiler. It would be no more 
 than justice to them to have that credit which an author may 
 always claim. Some of them have been mangled, others improved, 
 by compilers, until the writers themselves would be puzzled to 
 recognize them. Although but few of these songs have been 
 accepted by the Church, they are not to be despised nor forgotten, 
 for they assisted in a great revival, the influence of which is clearly 
 discerned after the lapse of half a century. Then they brought 
 comfort to many a bleeding heart ; they made vocal thrills of joy 
 and groans for redemption, which else had been prisoned voiceless 
 in the heart. To some of theso songs thousands of voices have 
 given musical utterance, in unison, until the hills and valleys seemed 
 also to waken and join in the strains of praise to Jesus, the Redeemer 
 of earth. Those who delighted in their words now sing a " new 
 song," in unbroken melody and faultless accents, to which song all 
 hymns of man's composing shall at last yield. 
 
414 The Rich Man and Lazarus. [July, 
 
 Art. VL-THE RICH MAN AND LAZARUS. 
 
 To develop the most important truths of Luke xvi, 19-31, its dis- 
 cussion will be conducted with the following general divisions : 
 
 1. The objections which have been urged against interpreting it 
 as teaching a consciousness of punishment after death answered. 
 
 2. The expositions of it which regard it as not teaching such a con- 
 sciousness refuted. 3. Additional evidences that it teaches such a 
 consciousness presented. 
 
 I. The objections which have been urged against the considering 
 of this passage as teaching a consciousness of punishment after 
 death answered. 
 
 1. One of those objections is, that such a consciousness is con- 
 trary to justice. It cannot be proved that the Omniscient Gov- 
 ernor does not see that a greater aggregate of moral advantages 
 will, in his interminable government, exist if all men of a certain 
 reprehensible character shall be everlastingly " tormented," than 
 would in it exist if even the most reprehensible should be exempt 
 from everlasting "torments." It also cannot be proved that he 
 does not see that that involves no injustice from which can arise, 
 in that government, the greatest possible aggregate of moral advan- 
 tages. An inability to see justice in the pain inflicted by the gov- 
 ernment of the Infinite Governor on an innocent lamb is alone 
 sufficient to show, in no small degree, that no human being is author- 
 ized to say that nothing that appears to him to be contrary to justice 
 can exist in that government. Accordingly, to infer from an inabil- 
 ity to see justice in everlasting " torments," that a guilty creature 
 who, throughout at least the last part of his earthly existence, 
 refuses or neglects to "repent," will not be everlastingly "tor- 
 mented," is at least more hazardous than it would be to infer, from 
 an inability to see justice in the temporal sufferings experienced by 
 infants that die before they have arrived at years of accountability, 
 that no such infant has ever suffered. Besides this, to say that the 
 Infinite Creator is more obliged to prevent the deserving of ever- 
 lasting " torments " than that of temporal ones, is absurd ; since, if a 
 creature's disobedience against him could deserve only temporal 
 " torments," then by enduring the deserved temporal " torments," 
 the creature would no sooner merit his release from them than 
 he would impose on the Creator an irresistible obligation to give 
 him that release; and thus the Infinite Creator would become 
 an involuntary debtor, not to obedience, but to the creature's 
 
METHODIST 
 
 QUARTERLY REVIEW. 
 
 18 5 9 
 
 VOLUME XLI.-FOURTH SERIES, VOLUME XL 
 
 D. D. WHEDON, D.D., EDITOK. 
 
 N t to 13 o r k : 
 PUBLISHED BY CARLTON & POETEE, 
 
 200 MULBERRY-STREET. 
 
 1859. 
 
COx\TENTS OF VOL. XLI.-1859. 
 
 JANUAKY NUMBEE. 
 
 ABTICLE PAGE 
 
 I.— INFANT BAPTISM AND CHURCH MEMBERSHIP 5 
 
 By Ecv. Gili;i:i:t Haven, Boxbury, Mass. 
 
 IL— BRAZIL AND THE BRAZILIANS 26 
 
 By Rev. T. M. EDDY, Chicago, 111. 
 
 III.— BR V A NT'S POEMS 41 
 
 By Professor Robi bx Ai.lyx, Ohio University, Athens, Ohio. 
 
 IV.— THOMAS .1 EFFERSI >N 59 
 
 By Jami.s P. EuBxnre, Esq., WUliamsport, Pa. 
 
 V.— UN1TAS, FRATRUM -Til E MORAVIANS 73 
 
 By G. P. Disosway, Esq., Richmond, Staten Island, N. Y. 
 VL— STEVENS'S HISTORY OF ( METHODISM 87 
 
 By Joseph Holdicu, D.D., New Turk. 
 
 VII.— THOMAS WALSH, i with a Portrait) 106 
 
 By Abf.l Stevens, LL.D., New York. 
 
 Vm.— EXPOSITION OF THE SECOND PSALM 118 
 
 By Rev. BtKPHKH M. Vail, D.D., Biblical Institute, Concord, N. H. 
 
 IX.— RELIGIOUS INTELLIGENCE 130 
 
 X.— SYNOPSIS OF THE QUARTERLIES 135 
 
 XI.— QUARTERLY BOOK-TABLE 147 
 
 APRIL NUMBER. 
 
 I.— SOME ACCOUNT OF COKESBURY COLLEGE 173 
 
 By Eev. "William Hamilton, Baltimore, Md. 
 
 TL— DBUGS as an INDULGENCE (Second Article) 188 
 
 By Rev. J. Townley Crane, D.D., Jersey City, N. J. 
 EI.— THE MORAL THEORY OF THE BIBLE AND OF PHILOSOPHY 
 
 HARMONIZED 205 
 
 By Professor C. K. True, "Wesleyan University, Middletown, Conn. 
 IV.-RELIGIOUS CATALEPSY 218 
 
 By Eev. Silas Comport, East Bpiingfield, N. Y. 
 V.— THE LIFE OF SIR JAM ES M A.CE INTOSH 228 
 
 By Eev. II. E. Hempstead, Lynn, Mass. 
 VI.— HAVEN'S MENTAL PHILOSOPHY 240 
 
 By Eev. J. Dempster, D.D., Evanston, Illinois. 
 VII.— OLSllAl'SKVS NEW TESTAMENT PSYCHOLOGY 254 
 
 Vm.— MISSIONS IN AMERICA (Third Article) 265 
 
 By Eev. D. D. Lore, Newark, N. J. 
 
 IX.— THE WILL OF GOD •. 288 
 
 By Eev. George Bush, Brooklyn, N. Y. 
 
 X.— RELIGIOUS INTELLIGENCE 801 
 
 XL— SYNOPSIS OF THE QUARTERLIES 308 
 
 XH.— QUARTERLY BOOK-TABLE 314 
 
CONTENTS. 
 
 JULY NUMBER 
 
 ARTICLE PAGE 
 
 L— LATIN LEXICOGEAPHY 341 
 
 By Professor S. D. Hillman, Carlisle, Pa. 
 H. — ST. PETER THE ROCK 361 
 
 By Professor M'Cabe, Ohio "Wesleyan University. 
 m. —SAMUEL LEWIS 376 
 
 By J. C. Harding, A. M., New York. 
 IV. — A HALF CENTURY OF UNITARIANISM 386 
 
 By Eev. H. W. Warren, Boston, Mass. 
 V. — THE EARLY CAMP-MEETING SONG WRITERS 401 
 
 By Rev. B. St. James Fry, "Worthington, Ohio. 
 VI. — THE RICH MAN AND LAZARUS (Fiest Article) 414 
 
 By Seneca "Wieting, A. M., Fort Plain, N. Y. 
 
 VH. — PARKERISM 433 
 
 By Eev. Fales H. Newhall, Roxbury, Mass. 
 
 VHL — EXCURSUS ON THE SEVENTH COMMANDMENT 455 
 
 By Zechariah Paddock, D. D., Binghamton, N. Y. 
 
 IX. —RELIGIOUS INTELLIGENCE 465 
 
 X. — SYNOPSIS OF THE QUARTERLIES 472 
 
 XL — QUARTERLY BOOK-TABLE - 477 
 
 OCTOBEE NUMBER 
 
 L— LEWES'S BIOGRAPHICAL HISTORY OF PHILOSOPHY 513 
 
 By Eev. Oliver S. Munsel, A.M., President of Illinois University. 
 
 II.— HUGH MILLER 530 
 
 By Eev. E. H. Howard, Ashland, N. Y. 
 
 HI.— WESLEY AS A MAN OF LITERATURE (Second Article) 548 
 
 By Eev. G. F. Playter, Frankford, C. W. 
 
 IV.— HENRY WADSWORTH LONGFELLOW 568 
 
 By J. F. Eusling, Esq., Trenton, N. J. 
 
 V.— BUDDHISM 586 
 
 By Herman M. Johnson, D.D., Dickinson College, Carlisle, Penn. 
 
 VI.— CANNIBALISM AND CHRISTIANITY 601 
 
 By Eev. Erwln House, Cincinnati, Ohio. 
 
 V1L— THE RICH MAN AND LAZARUS (Second Aetiole) 614 
 
 By Seneca Wieting, A.M., Fort Plain, N.Y. 
 
 VIH.— THE MORAL CONDITION OF INFANTS 632 
 
 By F. G. Hibbard, D.D., Auburn, N.Y. 
 
 IX.-RELIGIOUS INTELLIGENCE 650 
 
 X.— SYNOPSIS OF THE QUARTERLIES 656 
 
 XL— QUARTERLY BOOK-TABLE 659