f / K ' # / 2'6q „ 7 «> ' # * Mr 41 JOHN STEWART Missionary to the Wyandots REV. N. B. C. LOVE, D.D. THE MISSIONARY SOCIETY OF THE METHODIST; EPISCOPAL CHURCH. RTNDGE LITERATURE DEPARTMENT 150 FIFTH AVENUE, NEW YORK PRICE FIVE CENTS •% ' LIBRARY- Os- i __ , * * P ^ ft SJ S"|i n-H NEW YORK CITY EVANSTON, ILLINOIS.^, '♦ '*♦ JOHN STEWART Pioneer Missionary of the Methodist Episcopal Church By N. B. C. Love, D.D. The Methodist Episcopal Church from its organiza¬ tion in 1773 was missionary in its spirit. It made continuous efforts towards the conversion of the whites and blacks, but the red fmen/*of ,.thetforest were passed by. The minutes of the annual conferences, at the be¬ ginning of the last century, reported in separate columns the numbers of whites and blacks in each society, but no figures for the Indians. The Methodist Episcopal Church was aggressive in the older States and passed into the Northwest Ter¬ ritory and the greater West and South. In the providence of God John Stewart was the apostle to the heathen Wyan- dots, and the founder of the first Methodist Epis¬ copal Mission among the heathen. Before the advent of Stewart the most cruel and bloody practices ob¬ tained among the Wyan- dots. In this respect they were not different from the other Indian tribes of the Northwest. The burning of Col. Crawford, when a pris¬ oner, is evidence of this. Even the women and children participated in torturing him. We need not repeat the story here. The Wyan- dots were the leaders in this savage deed. Between- the-Logs, it is claimed, was a participant, and such o J An Apostle to the Wyandots Co-operation of two Bishops Stewart’s Conversion were the people to whom Stewart carried the gospel of love and peace. The Wyandots for a long period stood politically at the head of an Indian Federation of tribes and so were recognized by the United States Government in the treaties made with the Indians of the old Northwest Territory. The names of chiefs of the Wyandot nation appear first and prominently on the treaty made at Greenville in 1795 between the Government and the Indians, Gen. Wayne acting for our Government. While the itinerant Bishops Asbury and McKendree and their worthy helpers were denied the honor of in¬ augurating the great missionary movement among the heathen, they are to be honored for their unselfishness in giving their co-operation and support to John Stewart, an humble mulatto layman,, who had been con¬ verted through their preaching, and whom they recog¬ nized as having received the call of God. John Stewart’s parents were free people of color who resided in Powhattan County, Va. They were Bap¬ tists, and of good repute. John went to winter school while a boy at home, and was more favored in this than many negro boys. While in his early manhood he learned the dyer’s trade and earned some money, but a highwayman robbed him of all. The fear of destitu¬ tion worried him, for he felt that to be poor was to be in disgrace, and he purposed to commit suicide. Hesi¬ tating in this, he drank intoxicants to drown his sorrow, until a kind Christian friend persuaded him to desist and reform. Although failing several times in his efforts, he at last succeeded. He listened to the preaching of the Gospel by the Methodists and was converted. Finding no Baptist Society convenient, he united with the Methodist Epis¬ copal Church. Here he was at home. The prayer and class meeting were delightful to him, and all his preju¬ dices against the Methodists gave way. He also pros¬ pered in business and saved some money. The grand- 4 father of Bishop McCabe was his class leader and per¬ sonal friend. Stewart has been described to me by two pioneers who knew him well. He was a light mulatto, about five feet, eight inches high, weighing about one hundred and forty pounds; well formed, erect in carriage, easy and graceful in movement. His features were more Eu¬ ropean than African. He had a tenor voice, and was gifted in song. He often went into the fields or forests to meditate, to study the Bible and to pray. One Sabbath evening he was in the edge of the woods by the side of a rivulet that ran into the Ohio, when a voice from the sky seemed to say to him in audible tone, “ Thou shalt go to the Northwest and declare my counsel plainly.” As he listened and looked, a peculiar halo appeared to fill the Western sky. This summons was repeated. The first was in the voice of a man, the second that of a woman. That he was honest in the thought of this calling there need be no doubt. A deep impression was made on his astonished mind. He had no thought of preaching; he felt he would obey fully by teaching and exhorting, but when a friend told him he was called to preach he rebelled, feeling he was not prepared nor worthy. He resolved to go to Ten¬ nessee, but sickness came to him, and for awhile his life was despaired of, but finally recovering, the impression that it was his duty to go to the Northwest was intensi¬ fied. The Northwest, beyond a fringe of settlements, was a vast illimitable wilderness, occupied by savage beasts and as savage men. He resolved to go, not for gain, nor for fame, nor for pleasure, but to save souls from the bondage of heathen darkness. The risks were many, but he felt that an unseen hand was over him. Starting on his journey, he knew not whither he went any more than Abraham of old. His friends tried to persuade him not to go, and having started, those whom he met in the settlements also tried such persuasion, or laughed 5 A Summons to Service A Journey into the Wilderness JOHN STEWART LISTENING TO THE “ VOICE ” WHICH CALLED HIM TO PREACH TO THE WYANDOTS. From a painting by Rev, N. B. C. Love, D,]?, 6 at his folly, but to no purpose. The red men of the forest, neglected by the Government and despised, feared and hated by the frontiersmen, were upon his mind. He believed they were dear to the heart of Jesus. He went on, keeping towards the Northwest, wading streams, camping alone at night, unarmed in the pri¬ meval forests, enduring hunger and many other hard¬ ships. After the severe toil of days and exposure of nights, he came to the village of the Delawares — on the head¬ waters of the Sandusky River. The Indians extended to him the hospitality of their cabins. Here he held religious worship, singing, praying and telling the story of the dying love of Jesus until late at night, then, re¬ tiring, he fell asleep, feeling that his mission was ac¬ complished and that he would start on his homeward journey in a day of two. With the dawn of the morn¬ ing, however, he awoke and heard an inward voice tell¬ ing him to go farther. Having inquired the way, he started again on his pilgrimage. The first afternoon lie came to the cabin of a white family and was refused admittance by the wife until the return of her husband. Upon the husband’s arrival, while supper was preparing, Stewart sang some sweet songs, which charmed the backwoodsman and his family. He offered to hold services at night, and the boys were sent post haste by the father to the few residents in the vicinity. Stewart had about a dozen in his con¬ gregation to whom he expounded the Gospel, and sang Methodist hymns, to their great entertainment. The Divine Spirit was in the word and several were awakened and saved. Among the number was the daugh¬ ters of the home in which he was entertained. He tar¬ ried for several days, holding services at night and forming a class. In a few days he found himself in Upper Sandusky, an entire stranger, without an introduction to any one. He called at the home of William Walker, sub-Indian agent, who thought him a fugitive from Slavery, but Stewart in a sincere, artless manner gave his history, A Backwoods Congregation 7 A Providen¬ tial Helper An Audience of Indian Warriors including his Christian experience. Mr. Walker was convinced, and gave him words of encouragement, direct¬ ing him to the cabin of Jonathan Pointer. Pointer was a black man who had been stolen by the Wyandots when he was a child. He could converse fluently in both the English and Wyandot languages. Here was a providential helper in opening an “ effectual door ” to the Divinely appointed missionary of the Methodist Episcopal Church. Pointer was not favorably impressed with Stewart, and tried to dissuade him from his undertaking by tell¬ ing him of the efforts of the Roman Catholic mission¬ aries and their complete failure. He did not know that “ the kingdom of heaven cometh not by observation.” Indeed, Jonathan Pointer w T as as much a heathen as the Wyandots, and was at that time preparing to par¬ ticipate in an Indian dance and religious feast. Stewart wanted to accompany him, and Jonathan reluctantly consented. Stewart as a visitor sat in silence and wit¬ nessed the dance. When an interval of rest occurred, he asked the privilege of addressing them on the pur¬ pose of his visit which, with their consent, he did, Jono- than interpreting and rather enjoying tlie notoriety it gave him. Here was a scene worthy tne brush of the artist. The first heathen audience of hundreds of Indian warriors in war paint and gaudy costumes listening to a mes¬ senger of the Methodist Episcopal Church; Jonathan, too, in paint and feathers, while a mild-mannered mulatto told them the purpose of his visit. Here was Christian courage equal to that of Fr. Marquette or any of the old Jesuit Fathers of the Roman Catholic Church. In this Stewart evinced extraordinary courage and faith in the Heavenly Father. At the conclusion of his address he invited all to shake hands with him, and on motion of Chief Bloody Eyes, all passed by in single file and did so. An appoint¬ ment was made at Jonathan’s cabin for the next evening, and by the light of the cabin fire Stewart preached his first sermon. This was late in November, 181G. 8 Stewart met the Wyandots daily, Jonathan inter¬ preting and saying: “What Stewart says may be true, he did not know, he only translated fairly.” Many were greatly interested and a few awakened. The efforts of Stewart to secure the conversion of his interpreter were unceasing, and his reward soon came in an open pro¬ fession on the part of Jonathan, who became a firm, out¬ spoken believer. The soil of his jovial African heart REV, JAMES B. FINLEY PREACHING TO THE WYANDOT INDIANS AT UPPER SANDUSKY. The black man, Jonathan Pointer, interpreting. was thin and did not bring forth perfect and matured fruit. He was naturally vain and sometimes was given to drink, but God used him as one of “ the foolish things of this world to confound the wise.” He was demonstra¬ tively pious in church. The missionary met with opposition from the whites who sold “ fire water ” to the Indians. They maligned him, persecuted and tried to scare him away: They said, “ he was no minister, a fraud, a villain,” and some of the leading chiefs became his enemies. Dark days 9 Jonathan Pointer Won A Controver¬ sy about the Bible I Superstitious Savages First Con¬ verts among the Indians had come. The muttering of a storm was heard, but nothing daunted, Stewart sang, prayed, and going from cabin to cabin found those who received him and his words gladly. The agent, William Walker, Jonathan and a few other leaders were his friends. Indians preju¬ diced by Catholic teaching joined the opposition. His Bible, they said, “ is not the true Bible,” but these questions being left to Mr. Walker, the decision was favorable to John Stewart. Walker said there was lit¬ tle difference between the Catholic and Protestant Bibles, one being a translation from the Latin, the other from the Greek and Hebrew, and both from the same original documents; and that any layman called of God had the divine right to preach and teach. Thus through this layman and Government officer, Stewart was helped in his work. The Wyandots were superstitious, believing in magic, witchcraft, religious dancing and feasting. These things Stewart opposed with Scripture and reason, and gave any who desired the opportunity to defend them. John Hicks, a chief, undertook this. “ These things,” he said, “ are part of the religion of our forefathers handed down from ancient times, and the Great Spirit was the author of them, and all nations have religions given them, the same being adapted to their needs.” Mononcue, then a heathen, endorsed what Hicks said. He also said, “ The Bible is the white man’s book and Jesus the white man’s teacher; they were sent first to white men, why not to the Indians ? ” Stewart said, “ In the beginning Jesus commissioned his disciples saying, ‘ Go ye into all the world and preach the Gospel to every creature.’ This is as much for you as for any others; we bring His Gospel to you and if you receive it not you shall be damned. The Bible is for all. Christ died for all that all might be saved.” Stewart continued and Mononcue, Hicks and others were convicted and converted. Many others embraced the truth. These were among his first converts. Having \ v; * A IO never been Homan Catholics, their prejudices were easy to overcome. Crowds came to Stewart’s meetings nightly, and the work of revival increased. Many of the younger con¬ verts became, under the leadership of Stewart, good singers. Stewart’s solo singing was a special attraction to the unbelievers. He always sang with the spirit and with the understanding also. While he was not demon¬ strative nor vociferous, he had the gift of persuasion and could logically impress the truth on other minds. He was not a scholar, but he had a good common school education and upon this foundation, through his inter¬ course with books, nature and God he became an effi¬ cient workman. Several of his sermons found in print, although not fully reported, evince the fact that he had clear conceptions of theology, especially as relates to man as a sinner, and a sinner to be saved by Grace. In February, 1817, Stewart felt that something more radical must be done in order to bring about the conversion of those who were under his instruction. Their convictions were more of the head than of the heart. He and those with him prayed daily for the out¬ pouring of the Holy Spirit, and their prayer was granted. Revival power came upon these heathen, and there was deep and pungent conviction for sins and real conversions. This work of grace aroused opposition. The heathen party arranged for a “ Thanksgiving Feast and Dance.” It was for the whole Wyandot na¬ tion, and so Stewart and his followers attended. Stew¬ art went with misgivings; he simply sat and looked on. To his surprise his converts joined in the dance, Mononcue with others. Stewart had protested against this, and he went away discouraged, resolving to leave them. He announced his purpose and preached his fare¬ well sermon the next Sunday from Acts 20:30. This sermon, reported and printed by William Walker, the writer has read. Earnestly Stewart plead with the con¬ verts to avoid all heathen practices, and warned the heathen present, kindly but earnestly, to flee from the wrath to come. Deep Convic¬ tions and Real Conver¬ sions II