/m thefouncBagc Cohnf^

DIVINITY SCHOOL
TROWBRIDGE LIBRARY

¦~tt*j{4i n i ' w«,. w t;

GIFT OF
Library of Joline B. and
Edward. Sylvester Smith

En£?- lyiLH/HiLcliifi.

EM3E MBWo TW,&M^1L& SAMMWWE's,

BISHOP OF T&£ AfMTHODZST ErlSCOSSLL CffVRCff.

T HE

HE-ROES OF METHODISM,

CONTAINING

&fate\ts ai tfrnutetrt Sptpist flmisteo,

CHARACTERISTIC ANECDOTES OE THEIR PERSONAL HISTORY,

Thk Key. J. B. WAKELEY.

*' TiLtAKT FOR THE TRUTH."
" mi:n THAT HAIAUIiliD Tllhll'. Livr-i ,
rOIl THK NAME OFOTJK LOKD JEBUS CHRIST.'

FIFTH THOUSAND.

^to-Work:
PUBLISHED BY CARLTON & PORTER,
300 MULBEKBY-STKEET.
1857-

*¦ r

Entered according to Act of Congress, in the year 1856,
BY CARLTON & PHILLIPS,
in the Clerk's Office of the District Court of the Southern District J
of New-York.

«r

PEEFACE.

The world has had its heroes. The title hero has
been applied almost exclusively to men who have
distinguished themselves on the field of battle, or
who have performed noble deeds of moral or physi
cal daring. But what is true heroism ? And who
are the true heroes % True heroism " is the sacrifice
of self for the good of others," says the Eev. William
Arthur. Then the self-sacrificing man for the good
of his race is the real hero.
The Church has had her heroes. In its early
ages there were Moses, and Joshua his illustrious
successor ; Caleb and Nehemiah ; at a later period,
Isaiah and Daniel ; in the days of the Apostles, Ste
phen and Paul; afterward Wickliff and Zwingle,
Luther and Knox, Wesley and Whitefield, Coke and
Asbury, and other
" Immortal names that cannot die."
The subjects of this work were heroes in the loft
iest sense of the word. With no sword but that of
the Spirit, no banner but that of the cross, and
no commander but our spiritual Joshua, the leader
of the Lord's host, they went forth to glorious war,
having for their motto, " Yictory or Death." They
were the heroes of Methodism; their great object
to promote " Christianity in earnest."

IV PREFACE.
The design of this work is not so much to give a
history of the men, as anecdotes and incidents which .
illustrate their character, and the times in which
they lived.
Anecdotes have been justly styled, " The Elowers
of Biography and History." Those which illustrate
the public or private character of distinguished per
sonages, have at all times been read with deep
interest, because they show the disposition of the
men, and furnish us with a key to their character.
Furthermore, a striking anecdote or incident will be
remembered when a logical argument is forgotten.
It will not only interest the reader at the time, but
will awaken in his soul a desire to know more of
the person concerning whom it is related.
Some of the men described here are compara
tively unknown in history, or to the Church — such
noble champions as Caleb B. Pedicord and John
Easter. Some of the incidents may be considered
trivial. It is all we have of the men. It is like
gathering gold-dust; no matter how small the parti
cles, they are gold.
My materials I have gathered from every availa
ble source. I have corresponded with aged minis
ters all over the country, in order to gather anecdotes
and incidents never before published. I have also
conversed with aged ministers and members, and
from their .trembling lips have written much that
would soon have been forgotten and lost. The reader
will find much in this volume he has never seen
before. Other anecdotes have been gathered from
old magazines, which are seen and read by few ;
many of them are from the other side of tlie Atlan
tic, and from biographies not published in this

PREFACE. V
country, as well as a few that have been. Others
have been obtained from fugitive newspapers that
would soon have been numbered among the things
that were. Some anecdotes concerning the same
men were widely scattered, a little here and a little
there, so far apart that they appeared to have no rela
tion to each other. They are brought together, and
there is perfect harmony, and they make quite an
interesting family.
I have been encouraged to go on in my labour
by letters from beloved brethren in the ministry and
laity, approving of a work of this kind, and promis
ing assistance.
An extract from a few of the letters I have received
cannot be out of place here.
The following is from Bishop Simpson :
Pittsburg, Dec. 14, 1854.
Dear Brother, — I fully endorse your views as to rescuing
incidents, &c, from oblivion. It ought to be done, and done
speedily. So numerous are my engagements that I shall not be
able to contribute much, if any. I hope you will carry out your
plans, &c. Yours truly, M. Simpson.
The Hon. John McLean, one of the Judges of the
Supreme Court of the United States, who has done
a noble service to the Church by writing the lives
of the Eev. Philip Gatch and the Kev. John Collins,
writes thus : Washington, Dec. 17, 1854.
Dear Sir, — Should Providence spare my life, and time be
afforded me, it will give me pleasure to write two or three sketches
or more, of clergymen, whom I have known, and who have gone
to their account. John McLean.
From Bishop Kavanaugh, of the Southern Meth
odist Episcopal Church, I received the following:

VI PREFACE.
Versailes, Kentucky, March 20, 1855.
Mt Dear Brother, — I highly appreciate the object you
have presented for my consideration. It is said, and I am glad
of it, "the righteous shall be in everlasting remembrance."
I will give my attention to the laudable purpose you are cher
ishing, and hope to render you some assistance soon. This
Western and Southern country has been very rich in its mate
rials to furnish something interesting of the kind you ask for,
and the present generation should preserve such incidents from
oblivion. I hope to have leisure and opportunity to preserve
something of the kind you have suggested.
Most respectfully and fraternally yours,
H. H. Kavanaugh.
I make these extracts, not to show that the writers
endorse this work, for they have not read it, but
that they highly approve of a book of this kind. I
am willing, yea, desirous to send it out upon its owii
merits. If it has in itself the elements of immortal
ity, it will live and be read when the hand that pens
this sentence lies cold across the writer's bosom ; if
it is of no value, the sooner it perishes and is for
gotten the better.
I also received encouraging letters from Bishops
Morris, Scott, and others.
Bishop Ames, in a letter to Rev. F. G. Holliday,
says : " Some pains have been taken by several per
sons to perpetuate the memory of those who distin
guished themselves in border warfare with Indian
tribes ; but, up to the present time, little or no
effort has been made to rescue from oblivion the
memory of those moral heroes, who, as spiritual
leaders of the forlorn-hope, under the great Captain
of our salvation, guided the Church to battle and to
victory. Though comparatively unknown and un-
honoured on earth, their 'record is on high.' But
they ought not to remain unknown and unhonoured

PREFACE. vii
among men. It is a work both of piety and patriot
ism to embalm their virtues in history, and thus
hand over their example for the respect and imita
tion of posterity." These noble sentiments of the
bishop will find a cordial response in many a heart.
I am deeply indebted to Bishops Morris and Ames,
as well as to Dr. Thomas E. Bond, Rev. Henry
Boehm, Rev. Alfred Brunson of Wisconsin, and
Samuel G. Arnold, Esq., as well as many others, for
interesting incidents by which this work has been
enriched. There is one thing to comfort the reader; the
anecdotes are not fictitious, the incidents are not
apocryphal. They are not manufactured to make
a book. A lad was begging of a gentleman in
England, when the man inquired why he solicited
charity. The boy said his father was dead and his
mother was a widow, and very poor. The stranger
inquired, "What did your father do when living?"
The lad answered, " He was an accident-maker for
the newspapers." I am no anecdote-maker. But
I have taken some pains' to furnish the reader with
some already made, which bear the image and
superscription of truth.
This book will be read by those who have never
seen the writer, and by old " familiar friends" with
whom he has " taken sweet counsel and walked to
the house of God in company." In a ministry of
nearly a quarter of a century, it has been his privi
lege to form a pleasing acquaintance with many
such friends. Their parlours, tables, and firesides
have witnessed the hearty welcomes he has received
into their hospitable dwellings. The author need
not say to them that for years he has had a fondness •

viii PREFACE.
for antiquity ; that he loves an "old chair," an "old
book," an "old soldier of the Revolution," or an "old
soldier of the cross." If it is childish, he is willing
to be considered a child. They also know his de
light in anecdotes of olden times. For years he has
been treasuring them up. The portfolio is now open,
and the reader is permitted to look into it. It will
remind some of bygone days and years, when it
was the writer's privilege to sit in their dwellings,
when some pleasant anecdote was related, and a
little sunshine was thrown around the hearth-stone,
and smiles for a time took the place of tears.
The *' heroes" named in this volume are all dead.
" They sleep their last sleep, they have fought their last battle,
No sound can awake them to glory again."
We also are if passing away," and should
" Walk thoughtfully on the silent, solemn shore,
Of that vast ocean we must sail so soon."
I will now, as the Indians say, " shake hands in my
heart" with the readers of this book, invoking the
favour of Him, " whose blessing maketh rich and
addeth no sorrow," to rest upon them.. If they
enjoy half as much in its perusal as I have in writing
it, I shall be amply compensated. In communing
with the mighty dead, I trust we shall partake of
their spirit, and "follow the example of them who
through faith and patience inherit the promises."
I cannot conclude without acknowledging my
special obligation to the Rev. John M'Clintock,
D. D., the able editor of the Methodist Quarterly
Review, at whose suggestion this work was com
menced, and under whose kind supervision it is
published. J. B. Wajkelet.
New-York Pec. 14, 1855.

CONTENTS.

FRANCIS ASBURY  page 13
Bishop Asbury's Manner  21
Bishop Asbury could read Men  22
Bishop Asbury as a Preacher  23
Francis and his Mother  24
Bishop Asbury's Manner of Reading the Bible  25
Bishop Asbury's Illustrations  25
Bishop Asbury on Temptation/.  26
Bishop Asbury on the Best Site for a House of Worship  26
Bishop Asbury's Advice to Young Preachers  27
Bishop Asbury's Punctuality  27
Bishop Asbury's Love for the Itinerancy  28
Bishop Asbury's Regard for Children  29
Bishop Asbury and Punch  29
Bishop Asbury and Rev. William Burke  34
Bishop Asbury and Primitive Methodist Simplicity  34
Bishop Asbury among the Log-Cabins and in the Quarterly
Conference  35
Bishop Asbury's Reproof to Conference Speech-makers  38
Bishop Asbury's Regard for the Sheep of the Wilderness  39
Bishop Asbury and the Appointments of Preachers  39
Bishop Asbury and His Portrait  40
Bishop Asbury and Tom Jenkins  42
Bishop Asbury and the Love-Feast  47
Bishop Asbury on the Marriage of Preachers  48
Bishop Asbury and the Rev. James Quinn  49
Bishop Asbury and the Inquisitive Lady  50
Bishop Asbury and the Almond Nuts  51
Bishop Asbury and the Crust of Bread  52
Bishop Asbury on the Different Generations of Methodists  52
Bishop Asbury and the Young Minister  54
Bishop Asbury Impatient of Profitless Discussions  54
Bishop Asbury and the Economical Steward  55
Asbury in the Family — in the Bail-Room — at the Ferry  55
Asbury Redeeming the Widow's Cow  56
Asbury the Monk and the Nuns  57
1*

4 CONTENTS.
Asbury and his Fair Guide  Page 58
Bishop Asbury and the Secretary  59
Bishop Asbury and the Soldiers  60
Asbury and a Troop of Preachers  61
Bishop Asbury and the Physicians  62
Bishop Asbury and the Duellists  63
Bishop Asbury and R. Hubbard  65
Asbury and John Kline  66
Asbury and the Rowdies  67
Asbury and Seth Mattison  68
Asbury on Ministerial Popularity  68
Bishop Asbury and the Brandy Bottle  69
Bishop Asbury's Reasons for'Celibacy  70
Asbury and the Charitable Society  71
Francis Asbury's Last Sermon in England  72
Bishop Asbury Sowing Good Seed  73
Bishop Asbury's Last Sermon  73
THE REV. THOMAS COKE, LL. D  77
Coke's First Interview with Asbury  80
Coke and the Useful Book  81
Coke and the Slanderer of John Wesley  82
Coke on Altering an Article of Faith  84
Coke and Miss Smith  85
Coke a Jonah  86
Coke Producing a Calm  87
^=* Coke and the Captain  88
Coke Bought at His Own Price  88
Coke and His Hostess's Family  89
THE REV. WILLIAM M'KENDREE  93
M'Kendree and the Aged Minister  101
M'Kendree and his First Circuit  102
M'Kendree and Bishop Asbury  104
Two Poor Bishops  105
M'Kendree and Mr. M'Namar  105
M'Kendree and the Enraged Brother  106
M'Kendree and William Burke  106
M'Kendree and the Extortioner ; or, the Power of Conscience 107
M'Kendree and the Gentleman  108
The Sermon that made M'Kendree Bishop  109
Bishop M'Kendree and the Penitent  Ill
M'Kendree and the Calvinists  113
M'Kendree and the Western Conference  113
M'Kendree and the Quarterly Meeting  114
Bishop M'Kendree and the Conflagration  114
Bishop M'Kendree and Samuel Parker  115
Bishop M'Kendree and Rev. John P.Wright  116
Bishop M'Kendree's Sermon before the New-England Con
ference  Hg
Bishop M'Kendree's Sermon at Paris, New-York  117
General Jackson and the Noisy Prayer-Meeting  119

CONTENTS. 6
A Noble Woman and a Noble Toast  Page 120
Bishop M'Kendree and the Little Boy  121
Bishop M'Kendree and the Union Meeting-House  122
Bishop M'Kendree and his Dying Sister  123
Bishop M'Kendree's Farewell to the General Conference.,....' 132
Bishop M'Kendree and the New-York Conference  133
Bishop M'Kendree and the Young Preacher  134
THE REV. ENOCH GEORGE  137
Enoch George's First Interview with Bishop Asbury  143
Enoch George's Personal Religious Habits  143
George and the Valley of Baca  144.
George and his First Circuit  145
George and the Episcopal Clergyman  I45
Bishop George and Abner Chase  146
Bishop George and his Portrait  147
Bishops George and Hedding, and the Landlord  148
Bishop George's Visit to Danbury, Conn  149
Bishop George and the Rev. Moses Hill  149
Bishop George and the Little Girl  151
Bishop George preaching the People up to the Third Heaven 152
Bishop George and his Pursuer  153
Bishop George and the Preachers of the Genesee Conference 154
Bishop George and the Impostor  155
Bishop George and the Preacher who wished to be accom
modated  157
Bishop George and the Unwelcome Preacher  15S
Bishop George at the Maine Conference  165
THE REV. ROBERT WDLLIAMS  169
Robert Williams and the Rev. Mr. Jarrett  172
Mr. Williams and the People in Norfolk  173
Williams and the Lee Family  173
IHE REV. RICHARD BOARDMAN  177
Boardman's Remarkable Deliverance  178
Boardman and the Mother of the Rev. Jabez Bunting  179
Boardman and the Soldiers  181
Boardman and Pilmore  181
Pilmore and the Parish Priest  182
THE REV. CALEB B. PEDICORD  ,  185
Singing on his Way  186
Pedicord's Text and Sermon  ,  187
Pedicord, the Spiritual Father of Thomas Ware  188
Pedicord receives the Thanks of Thomas Ware  190
Pedicord and Joe Molliner  190
Pedicord and the Young Lady  •.  194
THE REV. WILLIAM GILL  199
Gill and Doctor Rush  199
The Grave of Gill  200

6' CONTENTS.
THE REV. JOHN TUNNELL  Page 201
Tunnell and the Sailor  202
Tunnell, General Russel and his Wife  203
Tunnell, Gill, and Pedicord compared  205
THE REV. RICHARD IVY  206
Ivy and the two American Officers  206
THE REV. JOSEPH BRADFORD  211
Bradford and John Wesley  212
Bradford and Mr. Wesley at Bristol  213
Bradford and Lady Huntington  214
Bradford and the Angel  215
Bradford, Wesley, and the Chaise  215
THE REV. JOHN EASTER  219
Easter, M'Kendree, and George  221
John Easter and Jesse Lee  222
Easter and Rev. Stith Mead  223
Easter and the Thunder-Storm  •.  224
Easter and the Enraged Husband, and his Courageous Wife... 225
THE REV. JESSE LEE  229
Lee enlisted by Bishop Asbury  231
Lee and the non-committal Quaker  232
Lee and his lost Hat  233
Lee, Asbury, and the Superintendent of a Ball  233
Lee and the Calvinistic Minister  234
Lee's Reply to the Man who wished to know if he had a lib
eral Education  235
Lee and his Co-Labourers opposed in New-England  236
Lee's "Warm and Cold Reception" in Stratford  237
f— Lee and the Saybrook Platform  238
Lee and the Aged Minister  238
(-- Mr. Lee's First Sermon in Redding, and its Results  239
Lee and Elder Hull  242
Lee's Reception in Bridgeport, in consequence of a singular
Dream  243
Lee and a Self-Conceited Bigot  244
Lee and the Baptist Preacher  ," 245
Lee's German taken for Hebrew  246
Lee and Rev. Mr. Darrough  ",," 246
Lee's Cold Reception from Col. B  \ 247
Lee and the Yankee Training-Day  247
Lee and the Lawyers  248
Lee's Retort upon George Pickering  ..[ 249
Lee Retorted upon byAsaShinn  250
Lee's unsuccessful Prayer in reference to Matrimony  .'..'. 251
Lee's Manner of Introducing Himself  252
Lee's Singular Dream  ..." .'.'...'.' 252
Lee's Preaching  !".!!!" "".'. 253
Lee's Ease of Manner  ,  !!«.".'.'.".'.".".'.".'.'.'."!.'.'.'."!" 253

CONTENTS. *[
Lee and his Host  Page 254
Lee letting a Fellow "Go for Slippance "  254
Lee Waking up a Congregation  255
Lee's Fitness for the Episcopacy  255
lee and other Weighty Preachers  256
Lee's Pleasant Retort upon Bishop Asbury  256
Lee's Retort upon the Congressmen  257
Lee and the Coloured Preacher  258
Lee Turning the World Upside Down  259
Lee and the Gentleman who was standing in his Own Light 260
Lee Cracking a Bone  260
Lee and the Angry General  261
Lee a Captain  264
Lee and the Dogs  265
Lee and the Baptist Woman  266
Lee's Last Sermon  266
THE REV. SAMUEL BRADBURN  269
Bradburn and the Poet  271
Bradburn and the Gown  271
Bradburn and Dr. Adam Clarke  272
Bradburn and Robert Robinson  273
Bradburn and Dawson  275
Bradburn's Poetry  275
Bradburn and an Opposing Clergyman  276
Bradburn and Betty the Servant Girl  278
Bradburn and Benson  279
Bradburn and Samuel Bardsley  280
Bradburn's Retort on Wesley  281
Bradburn and the Young Ministers  281
Bradburn and the Drunkard  282
Bradburn and Sammy Hick  283
THE REV. SYLVESTER HUTCHINSON  287
Hutchinson and the Trifling Young Women  289
Hutchinson and the Traveller  290
Hutchinson, the Lost Presiding Elder  291
THE REV. DARIUS DUNHAM  295
Dunham and Elijah Woolsey  296
Toils of the Pioneers  297
Scolding Dunham  301
Dunham's inexplicable Groan  301
Dunham and the Wild Fire  303
Dunham rebukes Levity  304
Dunham and the Squire  305
Dunham and the Infidel  305
Dunham and the Amen  306
Dunham and the Woman possessed with the Devil  306
THE REV. SMITH ARNOLD  309
Hears Methodist Preaching  309

8 CONTENTS.
Life in the Woods  Page 310
A Warning  312
A Class Formed  315
A Change  316
His Theological Course  317
Licensed to Exhort  318
Official Responsibilities  318
The Seeley Family  319
Call to Preach  324
Arnold and the Rev. WilUam Keith  325
Great Revival  326
The Itinerant Field  329
How Mr. Arnold failed of a Whipping  329
Sickness  330
Albany Circuit  331
Arnold and Tobias Spicer  332
His End, or the Closing Scene  333
THE REV. SAMUEL HAMILTON  337
Hamilton and the Infidel  338
Hamilton's Gravity overcome  339
THE REV. ARCHIBALD M'lLROY  345
M'llroy as a Preacher  346
M'llroy on the General Rules  347
M'llroy and the Drunkard  348
M'llroy and the Dutchman  348
M'llroy 's Sermon on the Swine  350
M'llroy and the Dancing-Master  351
M'llroy and the Calvinistic Minister  352
THE REV. WILLIAM DAWSON  355
Dawson's " Railway Speech "  361
Dawson in Bristol  362
Dawson correcting Dr. Young  362
Dawson Stopping the Choir  363
Dawson's Coal-Pit Illustrations  .... . 363
Dawson's Bold Flights  365
Dawson Correcting Dr. Watts  36G
Dawson's Response to Andrew Fuller  367
Dawson and thePedler  367
Dawson and the Critic.  369
Dawson and the Backslider  369
Dawson and the Gentleman..  370
Dawson's Power in Preaching  371
Dawson Silencing a Fault-Finder  373
Dawson Ending a Theological Dispute  373
Dawson on the Farthing Candle...  374
Dawson and the Colt  375
Dawson and John Angell James  376
Dawson on Methodist Clerks  377
Dawson Next to Nobody  377

CONTENTS. 9
Dawson's Lock of Strength  Page 378
Dawson and the Jack Tar  378
Dawson and the Solemn Trifler  379
Dawson and the Editor  380
Dawson on "Reading a Speech"  380
THE REV. JOH*T COLLINS  383
Collins and the Quaker  384
Collins Laying Down his Commission  386
Collins's Remarkable Dream  386
Collins's First Sermon  386
Collins's Sermon in Cincinnati  387
Collins and the Calvinistic Woman  388
Collins and the Drunkard  389
Collins and the Country Funeral  389
Collins and J. B. Finley  390
Collins and the Bank Note  390
THE REV. THEOPHILUS LESSEY  395
Mr. Lessey as a Preacher and Platform Speaker  398
Lessey and Dawson  399
Lessey and the Infidels  400
Lessey and the Country Preacher  400
Lessey's Punctuality  401
Lessey on Popery  401
Lessey and Old James  402
Lessey and the Drunkard  403
THE REV. JACOB GRUBER  .-  ••• 407
Gruber's Conversion and Entrance upon the Work of the Min
istry  419
Gruber's Account of his First Ten Years in the Itinerant
Ministry  421
Gruber's Personal Habits  422
Gruber and the Veil  423
Gruber's Power in Prayer  423
Gruber and the Devil's Firebrand  42*
Gruber's Possessions  424
Gruber on Extraordinary Manifestations  424
Gruber Lost among the Mountains  425
Gruber's Reproof of Parental Indulgence  427
Gruber and Father Richards  428
Gruber and the Quaker  430
Gruber and the Irishwoman  432
Gruber and Two Rich Methodists  433
Gruber on Gayety among Methodists  435
Gruber on Methodist Ministers using Tobacco  436
Gruber and the Man in a Cold Winter State  4o6
Gruber's Description of Camp-meeting Scenes  437
The Conversion of a Man with a Pistol  437
The Conversion ofa Major  438
Camp-meeting Held all Night  439

10 CONTENTS.
A singular Local Preacher  Page 439
Gruber's Dislike for Ministerial Canes  441
Gruber Settling a Family Quarrel  441
Gruber and the Young Lawyer   442
Gruber Refuting a Proverb  443
Gruber and the Quaker  443
Gruber's Prayer for King George. — His Views of the Horrors
of War  445
Gruber's Prayer for a Minister  446
Gruber's Horse Immersed  447
Gruber's Sermon at St. George's, Philadelphia  447
Gruber and the Young Preacher  449
Gruber and his Hostess  450
Gruber and the Dandy Preacher  450
Gruber Catching a Tadpole  452
Gruber seating the People at Camprmeetings  452
Gruber requested to Preach " Nice and Fine "  453
Gruber did not Love to Steal  454
Gruber misquoting a Text  455
Gruber and his Left-handed Friends  455
Gruber's Rebuke of Vanity in a Young Preacher  456
Gruber and the Reformers  457
Gruber's Temperance Lecture  459
Gruber and John English  460
Gruber's Description of " Feeble Christians "  462
Gruber's Convert  462
Gruber on Borrowed Phrases  462
Gruber and the "Long Short Dresses"  463
Gruber attending to the Eleventh Commandment  464
Gruber's Last Interview with Bishop Asbury  465
Gruber on High Heads and Enormous Bonnets  465
Gruber's Account of his Circuit when in his Seventieth Year 466
Gruber not Afraid to go Home  467
Lines in Memory of the Rev. Jacob Gruber  468

EEY. FRANCIS ASBURY.

THE

HEEOES OF METHODISM.

FRANCIS ASBURY.
Though Francis Asbury has slept in the grave nearly
forty years, the life of this primitive bishop has not been
written. Notwithstanding this, his great name and his noble
deeds are embalmed in the hearts of grateful thousands who
"rise up and call him blessed." The bishop gave formal
direction to the Rev. Henry Boehm, his travelling companion
for five years, and one of the executors of his last will and
testament, that his life should not be written, and wished
him to use his influence to prevent it. It is singular that,
although many have attempted it, none have succeeded.
It would seem that the bishop's request is to be complied
with to the very letter.
I never had the pleasure of seeing Bishop Asbury — when
he died I was seven years of age. But with his last sur
viving travelling companion, the venerable Henry Boehm, just
mentioned, who is now eighty years old, I have spent weeks
iu reading the journal he kept of their labours and journey
ings, and in writing, as he dictated, an account of the scenes
in which they were such prominent actors many years ago.
I have travelled with them, in imagination, their annual round
from one conference to another, from the cold north to the
sunny south — from the rock-bound coast of New-England to

14 THE HEROES OF METHODISM.
the Mississippi, the father of waters. I have climbed with
them the Green Mountains, the Oatskill, and the Alle-
ghanies. I have crossed with them the rivers east, west,
north, and south. I have put up with them in the log-
house and in the mansion, till it appears as if I had seen
Bishop Asbury, heard him " say grace at the table," offer
up "family prayer," heard him preach, seen him ordain,
been in his cabinet, and beheld him station the preachers,
so graphic and so life-like are the descriptions of the bishop
of his preaching, and of the scenes through which they
passed together, which father Boehm has given me.
Francis Asbury was born in the county of Staffordshire,
England, on the 2d of August, 1745. His parents, Joseph
and Elizabeth Asbury, were in humble circumstances, deeply
pious, and consistent Methodists. They had a daughter,
Sarah, who found an early grave, an early heaven ; and this
was the means of leading Francis
" To give his wanderings o'er
By giving Christ his heart."
How oft there is much mercy mingled in the cup of sorrow !
Francis being an only son, and the only remaining child, all
the hopes of his parents centred in him. He united with the
class in 1763, began to preach when he was sixteen years
old, and was twenty-one when he entered the travelling con
nexion. He bade adieu to his parents and tbe land of his
birth, and came to this new world and landed in Philadelphia
on the 27th of October, 1771. He immediately entered
upon his work. He began to itinerate at once, and con
tinued to do so till the
" Weary wheels of life stood still."
He was elected and ordained superintendent or bishop of
the Methodist Episcopal Church at the Christmas conference
held in Baltimore, 1784. After performing an incredible
amount of labour, and enduring many privations and hard
ships, travelling thousands of miles every year, he died in

JfKANCIS ASBURY. 15
holy triumph, on the 31st of March, 1816. His faithful
travelling companion, Rev. John W. Bond, cheered him as
he was passing the valley of the shadow of death, and com^
mended his departing spirit to Him who is the "Resur
rection and the Life."
It was well the bishop had such a travelling companion as
brother Bond. What a staff on which the venerable feeble
old man could lean ! what a protector in the hour of danger !
what a support in the hour of weakness ! Happy privilege
for the old Methodist patriarch to be thus comforted in the
evening of life ! Happy privilege, too, for brother Bond to be
with the dying Asbury as his sun was descending low, and to
see the " twilight of his evening melt away into the twilight
of the morning of an eternal day !" He accompanied the
bishop down to Jordan's cold flood, comforted him as the
earthly house of his tabernacle was dissolving, supporting his
languishing head till his throbbing temples ceased to beat, and
angels whispered " Sister spirit, come away."
Bishop Asbury, though dead, yet lives, not only in the
memory and affections of grateful thousands, but in a higher
and loftier sense, "in the upper, and better, and brighter
world, of which the stars and the sunlight are the faint and
the distant emblems." "They that be wise shall shine as
the brightness of the firmament; and they that have turned
many to righteousness, as the stars forever and ever."
The following beautiful tribute to Asbury is from a sermon,
preached by the Rev. John Scott, president of the British
Conference, on the first Sabbath in August, 1852, "showing
that Methodism has sought to reproduce the moral trans
formations of apostolic times, and has succeeded :" —
" There is no man whose character and career will furnish
a more striking illustration of our position than that of Fran
cis Asbury : and yet we look in vain for any acknowledgment
of the services he performed — services equally laborious, and

16 THE HEROES OF METHODISM.
of vastly greater importance than any military or political
leader — or even the mention of his name by any popular his
torian of the United States. But the time will come when
posterity will acknowledge its indebtedness to him, and jus
tice be done to his memory.
" Asbury seems to have been specially fitted by the hand
of Providence for the work assigned him in this new country.
He was not what is called a genius, but he possessed qualifi
cations far superior to this. Though he had none of that
splendour of intellect which would dazzle or be supremely
attractive, yet he had those peculiar dispositions — that mor
ally sublime motive, connected with that indomitable perse
verance which ever prevented him from being discouraged,
and would have made him great in any sphere of action. In
the whole history of the Church of Christ we could find no
better model of a Christian bishop than the noble man to
whom we now refer. Impelled by a zeal which was the ' pure
flame of love ' to leave his own country and friends, know
ingly to encounter perils both by sea and land, and if these
were escaped, to endure privations and hardships which would
have sunk at once a common spirit, for forty and five years
he did not cease to thread the mazes of the American wilder
ness — now finding a resting place for a night in the log-cabin
of the new settler, and then beneath the ' leaves of the green
wood bower.'
" His labours were not confined to the Atlantic cities or older
settlements of the new continent, where he would have met
with those comforts he had enjoyed at the parental home in
the land of his birth ; but there was no part of the work
which did not equally claim his personal superintendence.
He was ' in labours more abundant ' than even Wesley him
self. How much Methodism on the continent of North
America is indebted to him we cannot now determine. We
may in some degree know and feel how cheering the success
was, as to the result of those labours, when we reflect that on
his arrival there were only six hundred members ; but ere he

FRANCIS ASBURY. 17
ceased to labour there were no less than two hundred and
twelve thousand enjoying the blessings of Christian fellow
ship. The name of Asbury must ever be remembered with
peculiar delight, whenever we refer to the history of Method
ism on this continent. Doubtless before this many among
the blood-washed throng have recognised him as the instru
ment of their conversion, when they have met before our
heavenly Father's throne."
Bishop Asbury is thus estimated by Rev. Thomas Ware :
" Among the early pioneers of Methodism, by common con
sent Asbury stood first and chief. There was something in
his person, his eye, his mien, and in the music of his voice,
which interested all who saw and heard him. He possessed
much natural wit, and was capable of the severest satire ; but
grace and good sense so far predominated that he never de
scended to anything beneath the dignity of a man and a
Christian minister. In prayer he excelled. Had he been
equally eloquent in preaching, he would have excited universal
admiration as a pulpit orator. But, when he was heard for
the first time, the power and unction with which he prayed
would naturally so raise the expectation of his auditors that
they were liable to be disappointed with his preaching; for,
although he always preached well, in his sermons he seldom,
if ever, reached that high and comprehensive flow of thought
and expression — that expansive and appropriate diction —
which always characterized his prayers. This may be ac
counted for, in part at least, from the fact stated by the late
Rev. Freeborn Garrettson in preaching his funeral sermon :
' He prayed the best, and he prayed the most of any man I
ever knew. His long-continued rides prevented his preach
ing as often as some others ; but he could find a throne of
grace, if not a congregation, upon the road.' "
The following portraiture of Bishop Asbury was sketched
and drawn by the masterly hand of the Rev. Joshua Mars'-
den, and no doubt it is a correct picture of the old Christian
hero, as he appeared many years since. It is no fancy sketch

18 THE HEROES OF METHODISM.
— no picture of the imagination — but a true copy of the
original. Mr. Marsden was in this country two years during
the war of 1812. When he returned to England he wrote
this sketch of Asbury, and the reader will no doubt peruse
it with pleasure. It is taken from the notes to a poem,
entitled "The Conference; or, Sketches of Wesleyan Method
ism," published in London in 1815 : —
" Bishop Asbury was one of those very few men whom
nature forms in no ordinary mould. Although possessed of
little literature, his mind was stamped with a certain great
ness and originality which lifted him far above the merely
learned man, and fitted him to be great without science, and
venerable without titles. His knowledge of men was profound
and penetrating ; hence, he looked into characters as one looks
into a clear stream in order to discover the bottom : yet he
did not use this penetration to compass any unworthy pur
poses ; the policy of knowing men, in order to make the most
of them, was a littleness to which he never stooped. He had
only one end in view, and that was worthy the dignity of an
angel ; from this nothing ever warped him aside. He seemed
conscious that God had designed him for a great work, and
nothing was wanting on his part to fulfil the intention of Prov
idence. The niche was cut in the great temple of usefulness,.
and he stretched himself to fill it up in all its dimensions.
To him, the widest career of labour and duty presented no
obstacle. Like a moral Csesar, he thought nothing done
while anything remained to do. His penetrating eye meas
ured the ground over which he intended to sow the seeds of
eternal life, while his courageous and active mind cheerfully
embraced all the difficulties grafted upon his labours. He
worshipped no God of the name of Terminus, but stretched
his ' line of things' far beyond the bounds of ordinary minds.
An annual journey of six thousand miles, through a wilder
ness country, (the best roads of which require patience and
caution, and the worst set description at defiance,) would
have sunk a feebler mind into despondency ; but neither

FRANCIS ASBURY. 19
roads, weather, nor accommodations retarded his progress,
nor once moved him from the line of duty. He pursued the
most difficult and laborious course as most men do their
pleasures ; and although for many years he was enfeebled by
sickness, and worn with age and infirmity, two hundred thou
sand persons saw with astonishment the hoary, veteran still
' standing in his lot,' or ' pressing along his vast line' of duty
with undiminished zeal.
" He knew nothing about pleasing the flesh at the expense
of duty ; flesh and blood were enemies with whom he never
took counsel : he took a high standing upon the rugged Alps
of labour, and to all that lagged behind he said, ' Come up
hither.'. He was a rigid enemy to ease — hence the pleasures
of study and the charms of recreation he alike sacrificed to
the more sublime work of saving souls. His faith was a con
stant ' evidence of things not seen,' for jje lived as a man
totally blind to all worldly attractions.
" He had his stated hours of retirement and prayer, upon
. which he let neither business nor company break in. Prayer
was the seasoning of all his avocations : he never suffered the
cloth to be removed from the table until he had kneeled
down to address the Almighty ; it was the preface to all busi
ness, and often the link that connected opposite duties, and
the conclusion of whatever he took in hand. Divine wisdom
seemed to direct all his undertakings, for he sought its coun
sel upon all occasions ; no part of his conduct was the result
of accident; the plan by which he transacted all his affairs
was as regular as the movements of a timepiece ; hence he
had no idle moments, no fragments of time broken and scat
tered up and down ; no cause to say with Titus, ' My friends,
I have lost a day.' Pleading with God in secret, settling the
various affairs of the body over which he presided, or speak*
ing 'to men for their edification' in the pulpit, occupied all
his time.
" As a preacher, although not an orator, he was dignified
eloquent, and impressive, His sermons were the result of
2

20 THE HEROES OF METHODISM.
good sense and sound wisdom, delivered with great authority
and gravity, and often attended with a divine unction which
made them refreshing as the dew of heaven. One of the last
subjects I heard him preach upon was union and brotherly
love ; it was the greatest I ever recollect to have heard upon
that subject.
" His chief excellence, however, lay in governing. For
this, perhaps, no man was better qualified. He presided with
dignity, moderation, and firmness, over a large body of men,
all of whom are as tenacious of liberty and equal rights as
most men in the world ; and yet each submitted to an au
thority that grew out of his labours — an authority founded
upon reason, maintained with inflexible integrity, and exer
cised only for the good of the whole. A man of less energy
would have given up the reins ; and one of less wisdom, pru
dence, and moderation would have committed the same error
as Phaeton, and the whole system would have been con
fused and distracted : but Mr. Asbury managed the Vast
economy with singular ability ; his eye was keen, his
hand was steady, aud his 'moderation was known to all
men.' " In his appearance he was a picture of plainness and sim
plicity, bordering upon the costume of the Friends. The
reader may figure to himself an old man, spare and tall, but
remarkably clean, with a plain frock coat, drab or mixture,
waistcoat and small-clothes of the same kind, a neat stock, a
large broad-brimmed hat, with an uncommonly low crown ¦
while his white locks, venerable with age, added to his ap
pearance a simplicity it is not easy to describe. His counte
nance had a cast of severity ; but this was probably owing
to his habitual gravity and seriousness. His look was re
markably penetrating ; in a word, I never recollect to have
seen a man of a more grave, venerable, and dignified ap
pearance." Bishop Asbury was distinguished for his moral heroism.
He was a man of heroic courage, heroic fortitude, and heroic

FRANCIS ASBURY 21
deeds. There was much of Christian chivalry about him.
He was " valiant for the truth " —
" Bold to take up, firm to sustain
The consecrated cross."
" God had not given him the spirit of fear, but of power,
and of love, and of a sound mind." He was the Joshua of
our Methodist Israel, leading them on to glory and to
triumph.

QmlwUi snfr llIttJtrBtiurn*.

BISHOP ASBURY'S MANNER.
Rev. Abner Chase, in his "Recollections of the Past," a
little work full of historic incident, gives us the following de
scription of Bishop Asbury as a man and as a superintend
ent : — " He was certainly, in several respects, a very extra
ordinary man ; and had I the ability to do so, I would with
pleasure delineate his character, and the more readily as I
think too little has been said and written, of the zeal, labours,
and sufferings of this apostolic man. He commanded a
respect and veneration which no superintendent of our
Church at the present day can reasonably expect to receive ;
for though our present bishops may be worthy of honour,
and, perhaps, ' double honour,' as ' ruling well,' yet they are
but brethren, while Asbury had a claim to the title and rela
tion of father, which no other man in our Church had or can
have. I do not mean to say that he stood upon or urged
this claim, but that it was voluntarily rendered to him by
most of those who were capable of discerning his character."
The Rev. Dr. Bond was well acquainted with Bishop

22 THE HEROES OF METHODISM.
Asbury, and has given me many graphic accounts of h.J
person and manners. He said there never was a person on
earth he was so afraid of as the bishop. There was an air
of sternness about him that forbade any one approaching too
near. His brother, John W. Bond, the travelling companion
of Asbury, generally rode behind the bishop a short dis
tance. There was no approaching him with any degree
of familiarity until he was in a certain frame of mind.
You must wait his time ; but when he was in the humour,
you could approach him with perfect ease, and there would
be with him the utmost simplicity and familiarity. He
could be one of the most communicative of men, and for
hours would entertain you with pleasing and amusing
anecdotes. The bishop would appear often to be lost in thought as
he was riding along. He was either studying his sermons,
or planning the work in his vast field of labour. At such
times there was nothing to be said to him. All at once his
countenance and manner would change. He would beckon
or call his friend to come up and ride beside him, and enter
into the most free and familiar conversation.
Father Boehm gives a similar account of the bishop's
manner. BISHOP ASBURY COULD READ MEN.
Dr. Bond says, " There was not only a sternness of manner
that would forbid a person's approaching him with too much
freedom, but he appeared when he looked at you, when he
lowered his dark, heavy eyebrows, as if he could read you
— as if he understood your thoughts, and the motives that
prompted you to action — as if you were transparent, and ho
could look through you; or as if you had a window in
your bosom, and he could see what was there. Bishop
Asbury had the best knowledge of, men of any person I
ever knew.

FRANCIS ASBURY. 23
" When the bishop made an appointment, it remained
unalterable. The preachers and people understood that
what was done was done. The bishop generally, at the close
of a conference, had his horse at the door, and the moment
he had read the appointments and pronounced the benedic
tion he mounted his beast and left immediately, not inform
ing them where he was going. In this way he avoided
importunity. As he could not be found, none could urge
him to change their appointments."
Bishop Waugh has told me that "it was true Bishop
Asbury was a great observer of men — he read them."
Mr. Waugh being secretary to the Baltimore Conference,
sat near the bishop, and observed his habits. During con
ference he sat with his eyes nearly closed, and persons
would suppose he was not observing what was going
on ; but all the time he was studying character— reading
men. The bishop once spoke to Mr. Waugh of a certain
man in the conference who was so young in the ministry
Mr. Waugh supposed the bishop had not noticed him. Said
he, " Brother J. H. never speaks in conference, but I think
no less of him for that."
Mr. Waugh said the bishop would write down on the
margin of the minutes the character given to each preacher
by his presiding elder, that he might have a correct knowl
edge of their talents, so that when he came to station them
he would know where to place them.
BISHOP ASBURY AS A PREACHER.
Dr. Bond informs me that he often heard the bishop preach.
His sermons were not in general logically arranged, but
more in the form of an exhortation. But when the bishop
was roused, and warmed with his subject, he was sublime ;
moving and melting all who heard him. On such occa
sions he was a thunderstorm, a tornado, carrying every
thing before him. However, this was only occasionally.

24 THE HEROES OF METHODISM.
The doctor heard him preach before the Baltimore Con
ference many years ago, and after the bishop had con
cluded his sermon, he said to the Rev. Joshua Wells,
"What was the bishop at? I could not understand
him." With a significant look, Mr. Wells replied, " We
understood him.'" The sermon was exclusively to preachers,
in reference to the important duties of their sacred office.
The bishop designed to be understood, and the preachers
did understand him.
Rev. Henry Boehm said to me, " I have heard Bishop
Asbury preach more than five hundred times, and never
heard him without pleasure and profit. There was no tedious
sameness, but a freshness and a variety in his sermons. He
was not always methodical in his arrangements ; he never
named his division ; he did not write his sermons, nor any
part of them in his latter days; but he was a very able
divine; his sermons were grave, and clear, and deep. In
family lectures he excelled.
FRANCIS AND HIS MOTHER.
I give the following in Bishop Asbury's own words : —
"My mother used to take me with her to a female
meeting, which she conducted once a fortnight, for the
purpose of reading the Scriptures, and giving out
hymns. After I had been thus employed as a clerk for
some time, the good sisters thought Frank might venture a
word of exhortation. So, after reading, I would venture to
expound arid paraphrase a little on the portion read. Thus
began my Gospel efforts, when a lad of sixteen or seventeen ;
and now I would rather have a section or chapter for a text
than a single verse, or part of a verse* When the society
called me forth from obscurity my performance in public sur
passed all expectation. But they knew not that the stripling
had been exercising his gifts in his mother's female prayer-
meeting."

FRANCIS ASBURY. 25

BISHOP ASBURY'S MANNER OF READING THE BIBLE.
" I have thought that the good bishop was the best reader
of the Holy Bible I ever heard. His voice was a deep-toned
bass, without a jar. It appeared to me that he laid the
accent on every word, and the emphasis on every sentence,
just where the Holy Spirit intended they should be. I
once saw him call up a class of the senior preachers in con
ference, like a class in school, and give them a chapter to
read in course. (One of them told me afterward that he
would rather have been called on to preach beforo five
thousand people.) He said it was a shame, if not a sin, for
a minister to read tbe Scriptures in a kind of whisper, or
dull, monotonous tone, either in families or congregations."
— James Quinn.
BISHOP ASBURY'S ILLUSTRATIONS.
In preaching, Mr. Asbury followed the example of the great
Teacher, who used the most familiar things with which to
make his subjects plain. Jesus illustrated his subjects by
"the supper," "the net," "the tree," "the hen," "the lily,"
"the hair," "the seed," "the sparrow." This was one rea
son the " common people heard him gladly :'' they could
understand him.
Mr. Asbury pursued the same course, and so will any
" well-instructed scribe." Dr. Thomas E. Bond informs me
that he heard Bishop Asbury preach in Baltimore in 1808 on
brotherly love. He quoted this : " Brethren, be not children
in understanding : howbeit, in malice be ye children, but in
understanding be men." He illustrated it in the most
simple manner. Said he, " Brethren, recently I have been
at the West, and where I have put up I have noticed many
children. I have seen tbem sit down and eat bread and
milk, or pudding and milk, out of the same dish, with different

26 THE HEROES OF METHODISM.
spoons ; sometimes they would differ a little ; one would be
afraid the other would eat the fastest and get the most;
they would sometimes hit one another's hands with the
spoon. But I have noticed after a little while each has a full
supply — each satisfied, they are as good friends as ever, for
getting the little difficulties they had — the little rap with the
spoon. It is all forgotten, and they play together as if
nothing had ever occurred — ' in malice they were children.' "
Then he would call upon his brethren to imitate them :
" You may have your little difficulties for a moment, but in
malice be ye children."
BISHOP ASBURY ON TEMPTATION.
The bishop was once discoursing on this subject, that has
perplexed so many. There are those who suffer because they
think temptation is a sin, and they think they are not Chris
tians or they would never be tempted. If temptation is a
sin, then Jesus sinned, for he " was tempted in all points as
we are ;" " and yet," adds the apostle, " without sin." If he
could be tempted without sin, so can his followers. Mr.
Asbury, in illustrating the point that temptation is not a sin
unless yielded to, said, " We cannot prevent the birds flying
over our heads, but we can prevent their making a nest in
our hair," — a striking illustration, showing that temptation
is involuntary, but the yielding to it voluntary ; that the first
is innocent, while the latter involves guilt.
BISHOP ASBURY ON THE BEST SITE FOR A HOUSE
OF WORSHIP.
Methodism lost much in early days by erecting church
edifices in by-places. Many of the first houses of worship
were difficult of access. Some benevolent man would give
us a site, the ground so poor you could not raise mullin-
stalks, and we would thank him and erect a house

FRANCIS ASBURY. 27
upon it, where the people would be sure not to find
it. Perhaps the donor's object might be pure benevolence 
or to keep the Methodists out of the village. Other denom
inations know better, and have pursued a wiser course. Look
at the site of the Episcopal churches. How prominent — not
in lanes or by-streets, but the most public places. So with
the Roman Catholics. They do not build in a hurry ; if
they cannot secure a good site immediately they wait till
they can. Mr. Asbury saw this evil; and in speaking
of the best site for a church, said he, " I tell you what it
is — if we wish to catch fish we must go where they are, or
where they will be likely to come. We had better pay
quite a sum of money for a site in some central position in
a city, town, or village, than have them give us half a dozen
lots for nothing in some by-street or lane. We should be
gainers by refusing the latter and securing the former."
Most heartily I rejoice that a brighter day begins to dawn
upon us. We have learned to take the advice of Asbury :
" If we want to catch fish we must go where they are, or
where they will be likely to come."

BISHOP ASBURY'S ADVICE TO YOUNG- PREACHERS.
" We once heard Bishop Asbury say to a class of young
candidates for orders, ' When you go into the pulpit, go from
your closets. Leave all your vain speculations and meta
physical reasonings behind. Take with you your hearts full
of fresh spring-water from heaven, and preach Christ crucified
and the resurrection, and that will conquer the world.'" —
J. B. Finley. BISHOP ASBURY'S PUNCTUALITY.
It is well known to those who recollect Bishop Asbury that
he was remarkable for his precision, punctuality, and method.
TTpi never so far foreot himself as to offer frivolous excuses

28 THE HEROES OF METHODISM.
for delinquency. " Do everything at the time," was a rule
he most scrupulously observed.
In 1803 Bishop Asbury was in New- York. An appoint
ment to preach at eight o'clock in the evening was made for
him in the house in Methodist-Alley. The bishop was there
precisely at the time, and ready to begin ; but it was half-
past eight before the house was lighted and the people as
sembled. He began the meeting, as usual, by singing and
prayer. He then named his text, finished his introduction,
and was upon the first general division of his discourse when
the clock struck nine. He paused a moment, closed his
Bible, and made the following observations : " The meeting
was appointed at eight o'clock : I was here at the time, and
ready to begin ; but the preachers were not here, nor the
people. It is now time to dismiss." He then prayed and
pronounced the benediction.
BISHOP ASBURY'S LOVE FOR THE ITINERANCY.
An earthly Eden, a domestic Paradise, would have had no
charms for him : a splendid mansion, surrounded by shrubbciy
the most beautiful— trees, with their rich foliage, and branches
filled with the songsters of heaven, making the air reverberate
with melody — would have been no temptation to him to settle
down. The itinerancy was " the element in which he lived,
and moved, and had his being."
During the Revolutionary war, when he was obliged to re
main concealed at the house of his friend, Thomas White,
Esq., in Delaware, he was as unhappy as a bird confined to
its cage ; but when the period arrived that he could again
ride his hard, large circuit he felt like a prisoner set free, and
with joy again entered upon his work, " going to and fro,"
while " knowledge was increased."
He was at a certain time in Lynn, Massachusetts, at the
hospitable mansion of Mr. Johnson, where he had all that
heart could desire to make him comfortable and happy. The

FRANCIS : ASBURY. 29
family were all attention to their distinguished guest; but he
was not at home. If the mariner sings
"My home is on the deep,"
the bishop could sing
" My home is when I'm travelling."
In the dwelling of Mr. Johnson he grew weary in a few
days, and exclaimed, " To move, move, seems to be my life.
I now lament that I did not set off with the young men to
the province of Maine."
BISHOP ASBURY'S REGARD FOR CHILDREN.
The bishop made himself the friend of children wherever he
went. When he entered a family he would pay special
attention to them, and secure their affections. They would
always be glad to see him. A little boy saw him coming
toward the house : be ran to his mother, and said, " I wish I
had my clean clothes on, for I know when Father Asbury
comes in he will hug me up."
BISHOP ASBURY AND PUNCH.
In the year 1788, as Bishop Asbury was on his way to the city
of Charleston, S. O, in passing through the parish of St  's,
he chanced to fall in with a coloured man belonging to Col.
W., whose name was Punch. When the bishop drove up the
negro was sitting on the bank of a creek, fishing, and care
lessly whistling a jig tune. Punch's character had been bad ;
he was wholly irreligious — probably not knowing what the
word religion meant. The bishop stopped his horse when he
reached the coloured man, and entered into conversation
witb him. His first question was, "Punch, do you ever
pray?" To this the reply was, "No, sir." With that the
bishop alighted, secured his horse, and seated himself be
side Punch, who was by this time considerably alarmed, and

30 THE HEROES OF METHODISM.
commenced speaking kindly and earnestly to him o* Jie
subject of his soul's salvation. He told him of the da jgers
of sin, of the shortness of life, and of the dreadful day of judg
ment ; pointing out to him, in a few words, the Gospel way
of salvation by faith in Jesus Christ, and entreated him to
repent, and call upon God for mercy. By this time Punch
was greatly affected, and tears had began to roll down his
swarthy cheeks. The bishop then sung several verses of that
beautiful hymn commencing with these words : —
" Plunged in a gulf of dark despair," <&e.
He then prayed with Punch, bade him an affectionate
farewell, and saw and heard no more of him for twenty or
twenty-five years. After this time Punch obtained leave to
visit the bishop ; and came sixty or seventy miles on foot,
to Charleston, during Bishop Asbury's last visit to that
city. What a meeting that must have been !
But to resume the thread of our narrative. After the
bishop left him, Punch was filled with a new and soul-stir
ring train of thoughts. He drew up his fishing-line, and set
out homeward. The spirit of all grace was at work in the
depths of the poor black man's soul ; and to use his own
language when afterward relating the scene, " I been tink
'fore I got home Punch be gone to hell." However, he
faithfully followed the directions of his spiritual instructor,
and gave himself to earnest and continual prayer for the
pardon of sins, until, after a few days, he was brought hap
pily to " the knowledge of salvation by the remission of
sins, through faith in Christ."
Blessed economy of Gospel salvation, which reaches, in
its adaptions to human nature, the lowest, the farthest gone
from light and life : which, by the accompanying energies
of spiritual power, renders vital and efficacious tlie passing
words of Christian instruction !
No man could be expected to keep all these things con
cealed in his bosom. Forthwith Punch began to talk about

FRANCIS ASBURY. 31
the soul, and salvation, and the hope of heaven, to his fel
low-servants. It was a strange tale to them, but not an idle
tale. Many became thoughtful about their souls, and resorted
frequently to Punch for instruction as to what they should
do to be saved. The little leaven worked. One and an
other, praying to God for light and mercy, was brought to
know Christ in the manifestation . of the spirit ; the circle
widened, until crowds would gather around the cabin doors
of Punch for religious conversation and prayers.
¦ All this, of course, could not pass without the notice of
the overseer, who felt himself called on to put down " this
way." Being thus restricted, Punch could only speak
privately, and in bis own house, to a few friends who were
awakened to the interest of their souls. One night he
heard the overseer call him. As a few had met in his
house for prayer, he went out anticipating rough con
sequences; but to his astonishment he 'found the overseer
prostrate on the ground, crying to God for mercy on his soul.
" Punch," said he, " will you pray for me ?" Punch did so ;
and, as he used to relate the circumstance afterward, he said :
" I cry, I pray, I shout, I beg de Lord hear. Presently de
oberseer he rise ; he throw he arms around me ; he tank
God, and den he tank Punch !" ¦
This overseer shortly after joined the Church, became
an exhorter, and after some, time a preacher !
Thus the way of this faithful negro was opened to more
extensive usefulness among his fellows, and for several
years he continued as he had begun, exhorting and encour
aging all around him to serve God. After some years his
master died. In the settlement of the estate Punch passed
to Colonel A., of the parish of A. Thus he was thrown
into a new field, and into it he carried the same " blame
less walk and conversation," and the same desire to do good
to the souls of his fellow-servants. In 1836, at the special
solicitation of planters of that particular section of country,
a missionary was sent to their plantations from the South

32 THE HEROES OF METHODISM.
Carolina Conference. The writer of this article was honoured
with 'the appointment. On my reaching the plantation
where Punch lived, I found between two and three hundred
persons under his supervision whom he had gathered into a
kind of society ; many of whom, upon further acquaintance, I
found truly pious and consistent. I was much interested on
my first visit to the old veteran.
Just before I reached his house I met a herdsman, and
asked him if there was any preacher on the plantation.
" O yes, Massa ; de old bushup lib here !" Said I, " Is he a
good preacher ?" " 0 yes," was the reply ; " he word burn
we heart !"
He showed me the house. I knocked at the door, and
heard approaching footsteps, and the sound of a cane upon
the floor. The door opened, and I saw before me, leaning
on a staff, a hoary-headed black man, with palsied limbs
but a smiling face. ' He looked at me a moment in silence ;
then, raising his hands and eyes to heaven, he said, " Now,
Lord, lettest thou thy servant depart in peace, for mine eyes
have seen thy salvation !" I was confused. He asked me
to take a seat, and I found in the following remarks
the reason of his exclamation. Said he, " I have many
children in this place. I have felt for some time past
that my end was nigh. I have looked around to see who
might take my place when I am gone. I could find none.
I felt unwilling to die and leave them so, and have been
praying to God to send some one to take care of them.
The Lord has sent you, my child; I am ready to go."
Tears coursed'-freely down his time-shrivelled, yet smiling face.
I was overwhelmed.
This interview gave me much encouragement. He had
heard of the application for a missionary, and only wanted
to live long enough to see his face. After this I had
several interviews with him, from which I learned his early
history. I always found him contented and happy. In the
lapse of a short time afterward he was taken ill, and

FRANCIS ASBURY. 33
lingered a few days. On Sabbath morning he told me he
should die that day. He addressed affecting words to the
people who crowded around his dying bed. The burden of
his remarks — the theme of his soul — was, "Now, Lord,
lettest thou thy servant depart in peace." He applied these
words to himself, and continued his address to the last
moment ; and death gently stole his spirit away while saying,
" Let thy servant depart in peace — lefr-let-le !"
His mistress sent for me to preach his funeral sermon.
The corpse was decently shrouded, and the coffin was car
ried to the house of worship. I looked upon the face of the
cold clay : the departed spirit had left the impress of
Heaven upon it. Could I be at a loss for a text ? I read
out of the Gospel, "Now, Lord, lettest thou thy servant
depart in peace."
What a field for reflection does this account open before
the mind ! How all-comprising, world-redeeming, are the
energies of Gospel grace. Here was a poor, unlettered,
outcast negro, of bad character, dug out of the ruins of sin,
— washed, redeemed, disenthralled, made respectable ; — made
an instrument of good to hundreds — is it saying too much,
looking to remote consequences, to add — thousands? and
at last, gathering up his feet in peaceful death, carried
from the low condition of a rice-field slave by angels into
Abraham's bosom 1 Is any achievement in the world too
difficult for such a Gospel ?
Again : what a lesson does this whole history afford to
Asbury's sons ! Calumny has attempted to blacken the
character of that great and good man. But behold him a
true successor of the apostles ! " instant in season and out of
season ;" halting on his journey to converse with and pray
for an unknown black man; preaching — with what glorious
success let the foregoing account attest — Jesus, and him
crucified, in the highways and hedges ! What a glorious
harvest sprung up from that handful of seed, dropped
casually by the wayside !

34 THE HEROES OF METHODISM.
May we, to whom the providence of God has so signally
opened a door to the coloured population of this country,
" be instant in season and out of season," ready to improve
every occasion of doing good to the souls of our fellow-men,
bought with the precious blood of Christ, and on their way
to the doom of an eternity! — Southern Christian Advocate.
BISHOP ASBURY AND REV. WILLIAM BURKE.
In 1792, at the Western Conference, after the examination
of the character of William Burke, and before he retired,
Bishop Asbury said, " Brother Burke has accomplished two
important things during the past year — he has defeated the
O'Kelleyites, and has married a wife."
Mr. Burke was the first preacher who travelled in the
West after marrying, for to marry and to locate were then
synonymous. No provision at this time was made for the
support of preachers' wives, and therefore there was poor
encouragement for preachers to marry, and still poorer en
couragement for any one to be united in matrimony to the
preachers. BISHOP ASBURY AND PRIMITIVE METHODIST
SIMPLICITY.
The bishop was anxious that the Methodists should " walk
by the same rule, and mind the same thing." He was
jealous of every departure from primitive simplicity, there
fore he would frequently call their attention to the "old
land-marks." " Shortly after the new church was opened in Eutaw-street,
Baltimore, Bishop Asbury preached a plain, close sermon in
said church. It was his first sermon in the new edifice.
His text was, ' Seeing, then, that we have such hope, we use
great plainness of speech.' The discourse was plain and
powerful. He expressed a fear that the Baltimoreans were
departing from the simplicity of the Gospel ; he reproved

FRANCIS ASBURY. 35
them in the spirit of a father, and raised his voice and cried
aloud, 'Come back! come back! come back!' raising his
voice higher at every repetition. His looks are still imprinted
on my mind, and the solemn words, ' Come back! come back !
come back !' still seem to sound in my ears. There, under
that pulpit, rest in peace the ashes of the good old bishop.
" If he were to start into life again, and take that pulpit,
would he not have cause to repeat the cry, ' Come back !'
still louder ? But it is not likely that those who will not
hear Jesus and his apostles would be persuaded though
Asbury rose from the dead !" — Rev. Henry Smith.

BISHOP ASBURY AMONG THE LOG-CABINS AND IN
THE QUARTERLY CONFERENCE.
The following beautiful reminiscences of the venerated As
bury are from the pen of the late James Quinn, and were
inserted in his Life by Rev. J. F. Wright. Mr. Quinn enti
tled the chapter, " Bishop Asbury among the Log-Cabins."
" I once had the pleasure of accompanying Bishop Asbury
ten days on one of his western tours through the then infant
state of Ohio, in the days of log-cabins ; and they were not
such unsightly things, if coon and wild-cat skins were hang
ing round the walls, and deer-horns strewed over the roof,
and wild turkeys' wings sticking about in the cracks ; for they
were, with few exceptions, the best dwellings in the land.
Well, in many of these we met a smiling welcome, and were
most hospitably entertained, and the good bishop always
made himself pleasant and cheerful with the families, so that
they soon forgot all embarrassment, and appeared as easy in
their feelings as if they had received the bishop into ceiled
and carpetted parlours, as some of them had in the old states.
Some of them were very neat and clean, and fitted up in good
taste, which showed that if madam could not play on the
pianoforte she had taken lessons from Israel's wise king,
and knew well how to look to the affairs of her house if it

36 THE HEROES OF METHODISM.
was a cabin. It must be confessed, however, that all were
not so; for it was our sad lot to fall in with one or two that
were miserably filthy, and fearfully infested with vermin.
This was a heavy tax on the feelings of the poor bishop ; for
he had as fair, and as clear, and thin a skin as ever came
from England, and in him the sense of smelling and tasting
were most exquisite. But, dear souls, they were as kind as
you please, and the bishop did not hurt their feelings, but
prayed for them, and talked kindly to them. Many of them
have got better houses since that time, have made good im
provements, and tlieir daughters have come out quite polished.
But we got to quarterly meeting, for he was passing my dis
trict, and a most blessed season we had : sinners awakened,
souls converted, believers quickened, backsliders reclaimed.
O, the Master of assemblies was with us of a truth ! Quar
terly-meeting conference came on. ' Well, Mr.. Asbury, you
will attend with us and preside ?' ' No, son,' was the reply,
' let every man stand in his lot and do his part of the work ;
when you shall have got through your business let me know,
and I will come and see you.' So we went to business
pretty expeditiously, expecting an address from the bishop.
We had no long, tough speeches, and those repeated ; but
went through, and brought our business to a close in clue
time, and sent a messenger to inform him that we were ready
to receive him. He came, took the chair, and: after a short
pause commenced taking notice of the infancy of the state,
the infancy of the Church, the toils and privations, the trials
and temptations peculiar to such a state of things, and tho
great necessity of watchfulness and prayer, and diligent
attendance on the means of grace, both public and private.
He spoke of his own toils, cares, and anxieties with some
emotion— of the great and glorious extension and spread of
the work of God in the east and south, also in the west and
and south-west, both among the Methodists and other Chris
tian people. He spoke with much feeling. ' But the quar
terly conference — the importance of this branch of our eccle-

FRANCIS ASBURY. 37
siastical economy — " to hear complaints, to receive and try
appeals," and thus guard the rights and privileges of the
membership against injury from an incorrect administration ;
to try, and even expel, preachers, deacons, and elders ; to
examine, license, and recommend to office in the local de
partment; to recommend for admission into the travelling
connexion persons as possessing grace, gifts, and usefulness
for the great and important work of the Gospel ministry ;
surely you will see and feel the highly responsible station
which you fill as members of this body. We send you our
sons in the Gospel to minister to you the word of life, and
watch over your souls is they that must give account. That
they may become men, men of God and even fathers among
you, help them in their great work ; and that you may help
them understandingly, read, mark, learn, and inwardly digest
your excellent Discipline : it is plain, simple, and Scriptural.
It is true, speculative minds may find or make difficulties
where there are none. [I am not ashamed to confess that
I learned something during this lecture that I thought well
worth taking care of.] But a few words about your man
ner of living at the present. You are now in your log-
cabins, and busily engaged in clearing out your lands. Well,
think nothing of this. I have been a man of cabins for these
many years, and I have been lodged in many a cabin as
clean and sweet as a palace; and I have slept on many
coarse, hard beds, which have been as" clean and as sweet as
water and soap could make them, and not a flea nor a bug
to annoy. [Here I had to hang my head. Dear old gen
tleman, he had not forgotten the night when he could get
no sleep.] Keep,' said the bishop, ' the whiskey-bottle out
of your cabins, away far from your premises. Never fail in
the offering up of the morning and evening sacrifice with
your families. Keep your cabins clean, for your healths'
sake and for your souls' sake, [put this to your wives
and daughters ;] for there is no religion in dirt, and filth,
and fleas. But,' said he, 'of this no more. If you do not

38 THE HEROES OF METHODISM.
wish the Lord to forsake your cabin, do not forsake his ; you
will lose nothing, but be gainers, even in temporal things, by
going and taking your household with you, even on a week
day ; you cannot all have Sabbath preaching. It is time we
close the evening service.' A few words more in commend
ing us to God and the word of his grace, and then what a
prayer ! — how spiritual, how fervent, how fully adapted to
the state of the country and the Church as they then were !
Truly it might be said he was mighty in prayer.''

BISHOP ASBURY S REPROOF TO CONFERENCE SPEECH-
MAKERS.
There is a class of men in almost every conference who
monopolize the talking. They must discuss every question —
throw light on every subject. They consume much time,
and often on subjects that are unimportant.
After a number of long speeches had been made, on
one occasion, in the Baltimore Conference, the Rev. John
W. Bond arose to make a few remarks. One who had
been speaking on the other side interrupted him, intimating
that brother Bond knew nothing on the subject. It was at
the time he was the travelling companion of Bishop Asbury.
The venerable bishop called the, brother, to order for interrupt
ing the speaker, and said, in his emphatic manner, " Let my
boy alone : he never rises to speak unless he has something
to say."
This was not only a commendation of brother Bond,
who seldom spoke, but a rebuke to those who are forever
speech-making, whether they have anything to say or not.
It reminds me of General Erastus Root, (for many years
Speaker of the House at Albany,) who was himself a distin
guished statesman and orator. Some one inquired of him
what were the qualifications for a popular and successful
speaker. He said there were only two : " First, be sure you
have something to say before you rise up ; the second is,

FRANCIS ASBURY. 39
after you have said it, sit down." Well it would be if the
speakers in our halls of legislation and in our ecclesiastical
bodies would learn these rules and practise them !
BISHOP ASBURY'S REGARD FOR THE SHEEP OF THE
WILDERNESS.
In 1810 Bishop Asbury visited an obscure part of the west
ern country (Kanawha) which was then a wilderness, and he .
pleasantly told the Rev. Thomas S. Hinde that he had vis
ited the region in order that the people might see and know
their superintendent; remarking, "The shepherd ought to
know the flock, and the flock the shepherd : they ought to
know what man it is that governs them, and I have come
nearly one hundred miles out of my way to see them."
No wonder the writer exclaims, "O Asbury, the inhabit
ants^ these hills and mountains will long make mention
of thee !"

BISHOP ASBURY AND THE APPOINTMENTS OF
PREACHERS.
At the annual conference held in Chillicothe, Ohio, Octo
ber, 1812, Bishop Asbury said to the preachers, "Brethren,
if any of you have anything peculiar in your circumstances
that should be known to the superintendent in making
your appointment, if you will drop me a note I will, as far
as compatible with the great interests of the Church, en
deavour to accommodate you." J. B. Finley had a great
desire to go west, because his kindred lived in that direction,
and it would be pleasant to be near them ; so he wrote
a polite note to the bishop, requesting to be sent westward.
No attention was paid to his request ; and when the appoint
ment was read, instead of hearing his name announced in
connexion with some western appointment, he was sent one

40 THE HEROES OF METHODISM.
hundred miles further east. " To this," he says, " I responded
'Amen ;' and after the adjournment of conference I said to the
bishop, ' If that is the way you answer prayers, I think you
will get no more prayers from me.' ' Well,' said the bishop,
smiling and stroking my head, ' be a good son in the Gos
pel, James, and all things will work together for good.'"
Mr. Finley adds, " I have found that those who are most in
the habit of praying for appointments are those who are gen
erally most disappointed ; for if their prayers were answered
it would be against the prayers of the whole Churches who
pray to be delivered from them." — Auto-Biography.
BISHOP ASBURY AND HIS PORTRAIT.
Those who look at the portrait of the venerable apostle of
Methodism in America will feel an interest in knowing how
it was secured. It is known that many men are greatly
averse to having their portraits taken. Bishop Asbury was
among the number.
In 1812 the General Conference passed a resolution re
questing the bishop to sit for his likeness, to be drawn by a
portrait painter of Philadelphia. The conference adjourned,
and the bishop, instead of complying with their request, fled
from the city into parts unknown ; and the secretary found
it necessary to write a letter of apology to the artist, stating
the reluctance of the bishop to have his portrait painted.
The Rev. Thomas E. Bond informs us how the brethren in •
Baltimore succeeded in securing his likeness. They overcame
him in a peculiar manner. They approached the bishop
where he was vulnerable, and he surrendered. Dr. Bond
visited the Baltimore Conference in the Monumental city
March, 1854, and gives us the following in the Christian
Advocate and Journal : —
" It had long been desired to procure a portrait of Bishop
Asbury, and they (the principal lay brethren in Light-street
Church, Baltimore) were to hold a conference to agree upon

FRANCIS, ASBURY. 4j
the ways and means of attaining the object. Now unlike
other committees of ways and means, their discussions and
plans had no reference whatever to money. Perhaps there
was no one of this council who was not both able and will
ing to bear all the expense of the great enterprise in contem
plation. The only difficulty arose from the doubtful safety
of him who should propose it to the bishop. He was a
keen discerner of men's spirits ; could interpret not only
words, but the slightest gesture or emotion in the speaker ;
had little patience with human vanities, and was known to
hoM it as no slight indication of vanity for a man to have
his likeness painted for the benefit of posterity. Some side
influences had been brought to bear upon him before, in
reference to getting his portrait; but he let down his enor
mous eyebrows, and looked upon the proposers with such a
withering glance, that they felt the commencing process of an
evaporation which threatened annihilation, and they escaped
for their lives.
" Under such circumstances, the venerable council of Bal
timore elders assembled, and were astounded by a declara
tion of their brother M'Cannon, that he would ask the bishop
to sit to a portrait painter then in the city. Heretofore, in
all their consultations, they had been like the rats who desired
to have a bell on the cat to give them notice of the stealthy
approaches of the common enemy, but none were willing to un
dertake the service ; and now, when one of their most cautious
and judicious brethren announced his purpose to brave all
the dangers of the experiment, they came at once to the
conclusion of James Boswell's father, who could not other
wise account for his: son's dancing attendance on old Dic
tionary Johnson than by supposing him insane. ' Jamy's
clean daft,' said the poor old laird ; and the brethren were
tempted to think brother Jamy M'Cannon ' clean daft ' too.
However, they agreed to leave the whole management of the
affair with the projector, each right glad to escape his pot-
tion of the responsibility.

42 THE HEROES OF METHODISM.
" The Baltimore Conference was in session. Many of the
preachers had travelled in the mountainous districts of the
Far West, as it was then called, but actually lying, for the
most part, east of the Ohio River. We look now for the Far
West to the shores of the Pacific. The preachers from the
then Far West, however, were generally very poorly clad.
Mr. Asbury was domiciled at his friend M'Cannon's, who'
was a merchant tailor, and had been very successful in his
business. The bishop had to pass through the front shop
in entering the house. He had been greatly depressed by
the sad equipment of many of his pioneers for the ensuing
year. As he passed through the shop, his friend M'Cannon
said to him: 'Brother Asbury, here is a -piece of black
velvet which I was thinking I would make up for the
preachers, for some of them seem to be in great need.'
' Ah, James,' said the bishop, ' that would be doing a good
thing, if you can afford it !' ' O yes, I can afford it ; but I
expect to be paid a good price for it,' said Mr. M. ' Price !'
said the bishop, letting down those terrible eyebrows; 'if it
is price you are after it is not worth while to talk any
more about it ;' and was about to pass on. ' Come, come,
brother Asbury,' said his friend M., ' you can pay my price
and be none the poorer for it.' ' Why, how is that ?' said
the bishop. ' Just this,' answered his friend : ' if you will
sit to a painter for your portrait, I will give the piece of vel
vet to the preachers, and have it made up for them
besides.' ' Ah, James,' said the bishop, ' I believe you 've
got me now!' and passed on to the parlour. The first
sketch was taken the same afternoon, and brother M'Cannon
immortalized himself in the eyes of his brethren of the
council." For further particulars, see page 469.
BISHOP ASBURY AND TOM JENKINS.
Soon after Mr. Asbury was elected Bishop of the Methodist
Episcopal Church, he had occasion to cross the Blue Ridge
from the western part of North Carolina to Tennessee.

FRANCIS ASBURT. 43
Nearly one whole day was spent in wandering among the
ravines in the neighbourhood of the mountain, and several
times in the course of the day he found himself completely
bewildered. His intention was to reach a cottage near the
top of the mountain, where men of his own order were
wont to resort; but the shadow of the mountain, as it
lengthened over the vale, proclaimed the close of day,
and admonished him that he must seek for entertainment
among strangers, or else consent to spend the night in the
deep and lonely recesses of a strange forest.
In vain he looked out for a cottage where he might
spend the night. No opening field appeared — no curling
smoke ascended — no woodman's axe resounded — all was
silent and solitary ! He pressed his jaded pony, but night
soon spread its sable curtains around him. About this
time the night-owl set up a hideous scream, which almost
caused the bishop's hair to stand erect. To this responded
the dismal howling of wolves in every direction, which so
wrought upon his apprehensions that he easily imagined
them standing upon every rock that overlooked his road ;
and, to heighten the horror of the scene, he distinctly heard
at a short distance from the road the shrieks of a panther,
which thrilled through his whole soul. Again he urged on
his pony ; but the whip only extorted a heavy and jaded trot.
As he cast his eyes around him everything seemed to have
put on the aspect of woe, and every sound inspired melan
choly. The roaring of the distant waterfall, the rippling of
the small rill, as its sportive waters leaped from rock to rock,
— the cry of the whippoorwill and the sighing of the evening
breeze, — all contributed to deepen the gloom in which his
mind was already involved. He often looked to the right
hand and to the left, hoping that some cottage fire might
arrest his eye ; but all was a dense forest.
As he slowly ascended from one of the deep ravines, he
fancied he saw iu the distance a light from some dwelling ;
but it only blazed for a moment, and then disappeared.

44 THE HEROES OF METHODISM.
A moment after, one solid column of fire seemed to
gush as from the crater of some volcano, widening as it
sped its way through the apparently cloudless sky, and
blazing in fearful grandeur around the tall peaks of the
mountain. This was succeeded by one long, loud, and
deafening peal of thunder, which convinced the bishop that a
dreadful thunder-storm was at hand. For an hour the stcrm
raged fearfully. The oft-reiterated peals of thunder, as
they broke in angry tones from the clouds, and reverberated
among the hills — the lurid coruscations of the lightning— -
the torrents of rain that fell, with the bending and break
ing of many a sturdy tree — made it one of the most fearful
scenes the bishop had ever witnessed. But the storm
passed by, and through the mercy of God he was yet
spared, and pursued his course.
But he had not proceeded far when suddenly his pony
halted, pricked up his ears, and stood still. " Mercy !" ejac
ulated the bishop, " what now !" He applied his whip ;
but his horse was not to be moved. He attempted to
turn him round, (for manly courage now gave way to the
wildest apprehensions,) but the beast stood as if bound by
a spell of enchantment. For a moment the bishop was held
in fearful suspense, and then a noise was heard near by, at
which the affrighted horse wheeled round, and bounded off
with the agility of a buck, leaving the bishop flat in the
middle of the road. But the worst was now over; for
he distinctly heard human voices, to which he hastily
called, and received a friendly answer. They proved to
be those of two young men who had been hunting in
the course of the day, and had wandered far from home.
They had killed a deer, which they were carrying home.
Wearied with their load, they had lain down to rest. At
first they rudely laughed at the bishop's manifest excite
ment; but finding his horse had left him, they evinced
sympathy, and assisted to catch him. He asked per
mission to go home with them, which was granted, It was

FRANCIS ASBURY. 45
not long before they reached the end of their journey. It
was a little log-hut buried in the recess of the mountains, and
on every side stood huge battlements of rocks. A rail-pen
secured his horse till morning. The old people were found
to be plain and simple-hearted. A very rough supper was
procured, on which the bishop hastily regaled himself. After
supper he proposed they should have prayers. All was still
as the house of death. He took out a pocket Bible, from
which he read a chapter aloud ; and then, kneeling down,
offered up a devout prayer, in which he ardently petitioned
for the welfare of the family, &c. During prayer the old
man stood back at the door, with a little urchin on each
side holding fast to his clothes ; the old dame stood close up
in the corner of the great wooden chimney, with two little
ones — one in her arms, and the other by the hand. The
other children all ran under the bed ; and the two young
men who had conducted him to the house both left, and
were not seen again until morning. The next morning the
bishop proposed preaching there soon, as there were no
churches in that part of the country. Silence gave con
sent ; so he appointed a day, and then pursued his journey.
The day for preaching arrived ; the bishop appeared,
when lo ! the mountain-land seemed to have poured forth all
its sturdy .population to witness the truly novel circumstance
of a bishop preaching at the house of old Mr. Jenkins.
Ere he got within a mile of the place he heard the sharp
cracking of rifles, the sound of the huntsman's horn, the
occasional cry of the hounds, and hearty laughter from many
a sturdy mountaineer. Suffice it to say that during service
they were still, — the word was not without effect. To
cut the matter short, in less than twelve months a Methodist
Church was organized in that place, including nearly all of
Mr. Jenkins's family. Next year a conference was held not
two hundred miles from the spot. On arriving, the bishop
was not a little surprised to see several healthy-looking
mountaineers, with their rifles on their shoulders; and

46 THE HEROES OF METHODISM.
among them he recognised the features of Tom Jenkins,
one of the young men who conducted him home that
memorable night of his sad bewilderment in the mountains.
Tom had applied for a circuit, and his simplicity and good
ness convinced the bishop he might be useful, so he sent
him to a circuit far down the country. Here we lose sight
of our young hero for three years, after which he appears
in conference almost as fine as a bird of paradise. He
and the bishop boarded at the same house. During the
first evening the bishop was busily engaged in poring over
some old documents. Tom spent most of the evening in
conversation with Miss Ann Nettleton, who, by-the-by,
was prone to dwell very largely on the sublime. In the
course of the evening Tom remarked that the cross to be sus
tained by an itinerant preacher was very great, as he must
necessarily deny himself all the pleasures of a comfortable
home, and not unfrequently be thrust into very rude society,
&c. After some time the bishop, dropping his pen, turned
round, and addressed Tom as follows : " Well, Tommy, I
am glad to see you once more." Then, turning to the rest
of the company, he said, " I shall always love brother
Tommy. He was a good boy as far as he knew how.
The first time I ever saw him, he took me home one dark,
rainy night and treated me well. He had little idea then of
ever being a preacher — when I went to prayers he ran out
of doors. The hospitality of his father's house L shall never
forget; when going there I always expected mush and milk
of a superior quality. O !" continued tbe bishop, " the life
of an itinerant is one of toil ; but for my own part I have
never sustained many privations by it." It is said this mod
est reproof had a most happy effect on Tommy, as he never
afterward made much complaint of the uncouth manners of
the people, or his great sacrifices in the cause of religion* —
S. W. Vir

"The name of Jenkins is fictitious, but the facts are said to
have occurred as related.

FRANCIS ASBURY. 47

BISHOP ASBURY AND THE LOVE-FEAST.
Bishop Asbury having travelled hard through a western
wilderness to reach a quarterly meeting on his way to con
ference, was unusually tempted at not having seen for some
time any direct evidence of his success in the conversion of
souls. He felt inclined to believe that his mission had
expired, and that he had better retire from the work.
With this depression of spirit he entered the love-feast on
Sabbath morning, in a rude log-chapel in the woods, and
took his seat unknown to any in the back part of the con
gregation. After the usual preliminary exercises had been
gone through with by the preacher, an opportunity was
given for the relation of Christian experience. One after
another testified of the saving grace of God, and occasionally
a verse of some hymn was sung, full of rich and touching
melody. The tide of religious feeling was rising and swell
ing in all hearts, when a lady rose whose plain but exceed
ingly neat attire indicated that she was a Methodist. Her
voice was full and clear, though slightly tremulous. She
had travelled many miles to the meeting, and her feelings
would not allow her to repress her testimony. She remarked
that she had not long been a follower of Christ "Two
years ago," said she, " I was attracted to a Methodist meet
ing in our neighbourhood by being informed that Bishop
Asbury was going to preach. I went, and the spirit sealed
the truth he uttered on my heart. I fled to Jesus and found
redemption in his blood, even the forgiveness of my sins,
and have been happy in his love ever since.
" ' Not a cloud doth arise to darken the skies,
Or hide for a moment my Lord from my eyes.' "
She sat down, and, ere the responses which her remarks had
awakened in all parts of the house had died away, Bishop
Asbury was on his feet. He commenced by remarking that

4©- THE HEROES OF METHODISM.
" he was a stranger and pilgrim, halting on his way for rest
and refreshment in the house of God, and that he had found
both ; and," said he, with uplifted hands, while the tears of
joy coursed each other freely down his face, " if I can only be
instrumental in the conversion of one soul in travelling round
the continent, I '11 travel round it till I die." — J. B. Finley.
This touching incident is full of instruction. The great
and the good are powerfully tempted as well as others.
We should not have wondered to hear of some young
minister — not only young in years but young in experience — '
despairing of success, and feeling like retiring from the
work; but from the laborious, persevering, and successful
Asbury we should expect no such thing.
But bishops are liable to temptation as well as the young
est preacher, and the preacher as well as the private mem
ber. Ministers are "men of like passions" with others,
and subject to temptation. "This treasure is committed
to earthen vessels."
Ministers should not despair of success because of the
want of visible fruit. Duty is ours — results belong to
God. Fruit does not always appear immediately. We are
to cast our bread upon the waters, expecting to find it after
many days. " In the morning sow thy seed, and in the
evening withhold not thy hand, for thou knowest not which
shall prosper." We also see in this incident the benefit of
relating religious experience. Had it not been for this, the
bishop might not have heard of his success, and might have
suffered long under his powerful temptation. That testi
mony broke the spell, and inspired him with new courage.

BISHOP ASBURY ON THE MARRIAGE OF PREACHERS.
"At the Baltimore Conference, held in Alexandria, D. O,
in 1804, Samuel Monnet made application to be received
on trial. One of the preachers said, ' He is married.'

FRANCIS ASBURY. 49
Mr. Asbury replied, 'What of that? Perhaps he is the
better for it. Better take preachers well married than be
at the trouble of marrying them after you get them.' "• — •
Rev. Henry Smith.
A half century has rolled away since the wise, far-seeing
Asbury uttered this sentiment ; and the history of the
Church, as well as the observation of the thinking, con
firms the wisdom of the remark.

BISHOP ASBURY AND THE REV. JAMES QUINN.
In 1803 Rev. James Quinn, of the Ohio Conference, con
sulted Bishop Asbury ill accordance with that rule of
Discipline, — "Take no step toward marriage without first
consulting your brethren." The interview with the bishop
resulted in the following dialogue. The bishop first pleas
antly inquired, " How old are you ?" " Twenty-eight years."
[That is a proper age for a Methodist preaeher to take that
important step.] "How long have you been in the work?"
"Four years." "Then you have elder's orders?" "Yes,
sir." All this is proper. When men enter their probation
they have ministerial characters to form, and ministerial
talents to exhibit to the satisfaction of the Church. Pru
dence says that they ought to form that character and
exhibit those talents before they take that important step.
But few novices have ministerial weight sufficient to justify
them in bringing the expense of a wife and family on the
Church. The people will feel, and they will make the men
feel, and the dear sister of sixteen will feel too. Besides,
in green age men do not always select such women as the
apostle says the wives of deacons and elders must be— such
as may be wholesome examples of the flock of Christ.
" Well, how now ? — locate ?" " No, sir ; that is not my
intention." " Very well ; I supposed your call was not out.
Some men marry fortunes, and go to take care of them ;
some men marry wives, and go to make fortunes for them ;

50 THE HEROES OF METHODISM.
and thus when for the time we should have age and
experience in the ministry, we have youth and inexperience ;
and such have charge — this not of choice but of necessity.
We must do the best we can." — Rev. James Quinn.

BISHOP ASBURY AND THE INQUISITIVE LADY.
" In September, 1810," says the Rev. James Quinn, " Bishop
Asbury and myself crossed over the Ohio into Belpre, and
were kindly received and lodged at the house of Squire B.
Our hostess was an intelligent old lady from the land of steady
habits, who had heard Mr. Whitefield preach, and was greatly
delighted in seeing and conversing with the Methodist bishop.
But O, her regrets on account of the great privations on
coming to the West ! ' Yonder we had such fine meeting
houses, comfortable pews, organs, and such delightful singing !
and then, O such charming preachers ! O, bishop, you can't
tell,' &c. ' Yes, yes,' said the bishop ; ' old Connecticut for
all the world ! — ' A fine house and a high steeple,
A learn'd priest and a gay people.'
But where shall we look for Gospel simplicity and purity ?
Let us go back to the days of the pilgrim fathers.'
" ' Well, bishop, whom are you going to send us next year ?
I hope you will send us a very good preacher.'
" ' Send you a good preacher ? '
" ' Yes, sir ; do n't you send them where you please ?'
" It was evident that the bishop was disposed to waive the
subject, upon which one present said, ' Madam, I '11 tell you
how it is : we send him, and tell him to send us ; and then,
besides, he must come and see us : for he must travel at
large, and -oversee the whole work, and must not stop
without our leave.'
" ' Indeed ! Well, well, well ! Now I guess I understand
it better. Bishop, where do you live V

FRANCIS ASBURY. 51
" ' No foot of land do I possess,
No cottage in the wilderness, —
A poor wayfaring man.'
" At this the old lady appeared much surprised ; and so
the conversation closed."

BISHOP ASBURY AND THE ALMOND-NUTS.
The Rev. Abner Chase gives a description of a scene which
shows what kind of a heart 'beat in the bosom of Francis
Asbury — that he was grateful for the smallest favours, and
had learned " in everything to give thanks :" —
"In 1810, as Bishop Asbury was on his way to attend the
first session of the Genesee Conference, accompanied by
Daniel Hitt, Henry Boehm, and several other preachers, he
called and spent a few days with us at a camp-meeting on
Delaware circuit, where I was then stationed. From this
meeting I accompanied them for a day or two, being ac
quainted with the geography of that part of the country. It
was in the heat of summer, and after travelling until man
and beast were weary and needed refreshment, we knew of
no friendly family on whom we might call ; for Methodists
in that country were then ' few and far between,' and I did
not know that any of our company had money sufficiently
plenty to justify our calling at a public-house. Riding on
slowly and faint, we came to a wood, when the bishop or
dered a halt. When all had dismounted, and our beasts
were nipping the stinted growth of grass by the wayside, the
bishop announced that under the seat of his two-wheeled
chair, on which he rode, he had a few almond-nuts, and
directed that they should be taken out and spread upon the
trunk of a fallen tree. When this was done he devoutly
asked a blessing thereon, and we were all invited to share in
the repast. When we had finished our dinner we started on
again, the bishop appearing as cheerful as though he had
dined at some richlv-furnished table."
3*

52 THE HEROES OF METHODISM.

BISHOP ASBURY AND THE CRUST OF BREAD.
"As Bishop Asbury and I were travelling through the
woods, we would often stop to refresh both man and beast.
The bishop would sit down by a spring of water, take a
crust of bread from his pocket, and ask a blessing over it
with as much solemnity and gratitude as he would over a
table spread with the richest and most plentiful provision.
Blessed man! many a time it drew tears from my eyes
when I witnessed it ; and often, since the good bishop has
gone to feast in Paradise, I have wept as I have thought
upon it." — Rev.H. Boehm.
BISHOP ASBURY ON THE DIFFERENT GENERATIONS
OF METHODISTS.
"Bishop Asbury came to a camp-meeting in Ohio on a
Saturday in 1814, in company with his travelling com
panion, the Rev. J. W. Bond. No sooner was it known
that he had arrived than there was a general move toward
him. All seemed to be anxious to see a bishop, and they
pressed around him so closely that it was difficult to get
into the preachers' tent. After he was housed, the people
crowded around the door by hundreds. He remarked to
me, on witnessing the curiosity of the people, 'You might
as well have an elephant in your camp as to have me.' It
seemed to annoy him to have them gazing at him in such
numbers ; and, to relieve him, I requested them to retire
from the tent, and said that the bishop would preach for
them, perhaps, the next day, when they all could have an
opportunity of seeing and hearing him.
" Brother Bond, his travelling companion, desiring to visit
his friends at Urbana, I took charge of the bishop, and made
him as comfortable as circumstances would allow. On the
Sabbath the bishop preached, and the vast concourse had an

FRANCIS ASBURY. 53
opportunity of judging for themselves in regard to the ability
of the Methodist prelate.
" That day the Gospel was preached in demonstration of
the spirit and power of God. During the meeting many
were converted, and joined the Church. At the close of the
meeting I started, with the bishop, for Springfield, where we
arrived on Tuesday afternoon. We stopped with a Method
ist family. As we passed through the parlours we saw the
daughter and some other young ladies dressed very gaily.
The daughter was playing on the piano, and as we moved
through the room we doubtless elicited from those fashion
able young ladies some remarks about the rusticity of our
appearance; and the wonder was doubtless excited, Where
on earth could these old country codgers have come from?
The bishop took his seat, and presently in came the father
and mother of the young lady. They spoke to the bishop,
and then followed the grandfather and grandmother.
" When the old lady took the bishop by the hand, he
held it, and looking her in the face, while the tear dropped
from his eye, he said, ' I was looking to see if I could trace
in the lineaments of your face the likeness of your sainted
mother. She belonged to the first generation of Methodists.
She lived a holy life, and died a most triumphant death.
You,' continued the bishop, ' and your husband belong to the
second generation of Methodists. Your son and his wife are
the third ; and that young girl, your granddaughter, repre
sents the fourth. She has learned to dress and play on the
piano, and is versed in all the arts of fashionable life, and I
presume, at this rate of progress, the fifth generation of
Methodists will be sent to dancing-school.'
" This was a solemn reproof, and it had a powerful effect
upon the grandparents. The first Methodists were a peculiar
people in their personal appearance and manners, and could
be distinguished at a single glance. Their self-denial led
them to the abandonment of all the lusts of the flesh. They
were simple-hearted, single-eyed^ humble and devoted fol-

54 THE HEROES OF METHODISM.
lowers of the Saviour. They loved God devotedly, and one
another with pure hearts fervently ; and, though scoffed at
by the world, hated and persecuted by the devil, they wit
nessed a good profession of godliness and faith." — Rev. J. B.
Finley. BISHOP ASBURY AND THE YOUNG MINISTER.
Bishop Asbury did not " mind high things, but condescended
to men of low estate." He was the sincere friend of the col
oured race ; and while he ministered to the spiritual wants
of the master, he did not forget the slave. We have seen him
conversing with " Punch," and leaving him melted into tears.
" I was happy last evening," said the bishop, on one occa
sion, " with the poor slaves in brother Wells's kitchen, while
our white brother held a sacramental love-feast up stairs. I
must be mindful of the poor. This is the will of God con
cerning me." No wonder one adds : " To an observer, that
house on that evening must have presented a scene of rare
interest : the venerable Asbury, Bishop of the Methodist Epis
copal Church, instructing and encouraging in piety the slaves
in the kitchen, while the preacher of the station, a young man
who had been in the ministry less than six years, and remain
ed less than six more, was holding a sacramental love-feast
in the front parlour up stairs I"
BISHOP ASBURY IMPATIENT OF PROFITLESS DISCUS
SIONS.
It is a matter of surprise to see old men, gray and wise,
wasting time and strength in discussing " trifles light as air"
where no principle is at stake : " Behold how great a mat
ter a little fire kindleth ! " Bishop Asbury was exceedingly
grieved when such an unprofitable discussion occurred.
At a certain time the bishop attended the Virginia Con
ference, and for hours the preachers discussed some trifling

FRANCIS ASBURY. 55
matter without deciding the question. The bishop suddenly
exclaimed, " Strange, that such an affair should occupy for so
long the time of so many good men ! Religion will do great
things, but it does not make Solomons."
BISHOP ASBURY AND THE ECONOMICAL STEWARD.
A certain steward of a circuit, when urged to exert himself
to make more ample provision for the support of the preach
ers, remarked that he had heard Bishop Asbury pray to the
Lord to keep the preachers poor ! The presiding elder, to
whom this was said, replied, that " such a prayer in that place
was quite unnecessary, as he and the people would, without.
any such prompting, see that this was done to perfection ! "
— Bangs' 's History of Methodism.
The hardships of the preachers were such, and their wants
so poorly supplied, that the bishop might have supposed that,
if they became wealthy, they would " desist from travelling,"
and the great itinerant work suffer. The bishop did not for
a moment entertain the idea of some, which is to " starve the
preacher into humility, and pinch him into sanctification."
ASBURY IN THE FAMILY — IN THE BALL-ROOM — AT
THE FERRY.
The following is extracted from the " Life of James Quinn :"
"In September, 1810, after attending a camp-meeting on my
district, Bishop Asbury and I started one morning very
early, and called at several farm-houses on the way down
the Ohio River, whose inmates were not Methodists, and the
good man prayed with them all. Indeed, I have seldom
known him to leave a family without prayer, whether they
were professors or not ; for he was always intent upon doing
good.- " At three o'clock he preached in a school-house opposite
Blennerhasset's Island ; and truly it might be said of the ser-

56 THE HEROES OF METHODISM.
mon, as I once heard him say of Charnock's great law of Con
sideration, ' It was a dagger to the hilt at every stroke.'
" After preaching we were kindly invited by Colonel Put
nam, son of General Putnam, of the Revolution, to the house
of his son, Major Putnam, where we were treated with every
attention. Some six or eight of the principal men, with their
ladies, came in to see and spend the evening with the Method
ist bishop. Most of these were Revolutionary men. The
conversation of the evening was quite of an interesting char
acter, in which the bishop took a lively part.
" But ever and anon an important religious sentiment was
thrown in, or a moral application made, to which the com
pany bowed silent assent, their countenances, in the mean
time, showing that the weight was felt. The evening closed
with devotional services. The company retired, and we were
conducted to our lodgings ; and where should we find our
selves but in the splendid ball-room ! ' Here,' said the bishop,
' they were wont to worship the devil ; but let us worship
God.' I was informed that the decree was passed soon after
that no more balls were to be held there.
" Next morning we set out for Athens. As we were
crossing Little Hockhocking, I said, 'Here, Mr. Asbury, in
1800, the man used to set me over ferriage free, saying he
never charged ministers or babes ; for if they do no good,
they do no harm.' 'Ah,' said he, ' that is not true of min
isters ; for the minister who does no good does much harm.'
We reached Athens on Friday, at noon, and commenced our
camp-meeting. It went on well, and closed well on the fourth
day ; and the bishop left us in good spirits for Chillicothe,
having preached two powerful sermons."
ASBURY REDEEMING THE WIDOW'S COW.
The bishop was a man distinguished for universal philan
thropy. Like his Master, " he went about doing good." He
had an eye to pity, a heart, to feel, and a hand to relieve.

FRANCIS ASBURY. 57
Passing through a certain place in Ohio with his travelling
companion, the Rev. Henry Boehm, he learned that the cow
of a poor widow woman was about to be sold for debt.
The people had assembled, and the vendue was about to
commence. It was the poor woman's all, and she felt ex
ceedingly grieved. The bishop stopped, and inquired into
the circumstances; and, when he heard them, he declared
the cow must not be sold. He contributed something him
self, and solicited from others enough to pay the debt; and
the widow expressed her gratitude, with tears, to the stran
ger who had compassion upon her in distress, and with joy
she drove home her cow.
This little incident shows the bishop's heart was in the
right place; that he resembled his Master, who once had
compassion on a widow, and all he knew concerning her was
her affliction. ASBURY, THE MONK, AND THE NUNS.
To Mrs. Mary Johnson, of Trenton, I am indebted for this
and the following anecdote. In her hospitable mansion she
has entertained Bishops Asbury, George, Hedding, and
others. Bishop Asbury made his annual tour round his
large diocese with the regularity of the seasons ; the people
looked for him as much as for spring and summer, autumn
and winter.
Brother R  's, in Coventry, Penn., was one of the
places where the bishop was in the habit of resting. In
this hospitable dwelling he always found a hearty welcome.
Theif cottage always stood with unlatched door ready to
receive him; and their parlour witnessed the hearty wel
comes he received. There were three unmarried daugh
ters in the family distinguished for industry, strong com
mon sense, deep and genuine piety, and shrewdness. While
they served with Martha's careful hands, they also loved.
with Mary's heart. They were decided in their Chris-

55 THE HEROES OF METHODISM.
tian course — "their hearts were fixed." To the ques
tion, " What now is my object and aim,
What now is my hope and desire?"
they were ever ready to answer,
" To follow the heavenly Lamb,
And after his image aspire."
The bishop had been entertained there several times, so
that he felt perfectly at home. One day he came rather
unexpectedly, and on entering the house he learned that
the family — the girls — were in an upper apartment engaged
in sewing. He went up stairs and knocked at the door.
When it was opened he inquired, "Is this the room
where the nuns stay ?" " Yes," said one of the girls, " and
where the monks have no business to come."
ASBURY AND HIS FAIR GUIDE.
At another of his annual visits, while stopping at brother
R  's, in Coventry, Bishop Asbury had an appointment
to preach a few miles from O, a place where he had never
been, and he was unacquainted with the road. One of the
daughters proposed accompanying him to point out the way.
He did not positively decline, though he would have been
better pleased to go alone, and let his fair guide remain
at home. It was in the days when men and women
rode on horseback ; for carriages, wagons, &c, <fec, were
luxuries but little known and enjoyed. The horses were
soon ready. The bishop seated himself upon his faith
ful animal ; and Mary, with the agility of a light horseman,
was soon upon the back of the family horse. Side by side
they rode toward their place of destination. It was about
six miles distant — a poor road, and but seldom travelled.
When they were about half-way they came to a creels or

FRANCIS ASBURY. 59
stream of water, the banks of which were rugged, and there
was no bridge. The bishop's horse leaped across, and
stood safe on the other side. The bishop turned round,
and congratulated himself that his guide would be una
ble to cross the stream, and that he could pursue his jour
ney alone, not caring about a female accompanying him
to this new place, where he was a stranger. He said to
her, " Mary, you can 't do that 1" He supposed she would
not dare attempt it. But she was used to horses and
to riding on horseback. Nothing could intimidate or
alarm her. Said she, " I '11 try, Frank ;" and the horse
leaped across in safety with its rider, and the next moment
she was alongside of the bishop, and they wended their way
to the place of worship, and after the bishop had preached
they returned home in safety.
BISHOP ASBURY AND THE SECRETARY.
"At a conference which I attended in 1807," says a writer
in the Christian Advocate, " where Bishop Asbury presided,
it appeared that some of the preachers had adopted the
fashionable mode of wearing their hair. The bishop took
occasion, during the session, to lecture us on the subject of
conformity to the world, and dwelt particularly on this
point. At the close of his address, and when about to take
his seat, with his voice a little raised, he said, ' I would as
soon these remarks would hit my right-hand man as anybody
else.' Dr. O, secretary of the conference, with much com
posure, grasping the long lock on the top of his head, very
respectfully inquired, 'Do you mean me, sir? Does my
hair offend you? If so, it shall offend you no longer.'
Nothmg more was said ; but it was evident when the doctor
took his seat in the conference in the afternoon that he had
been with the barber.
" I have often reflected upon this simple, yet to me interest
ing incident, — the faithfulness of the bishop, and the ready;

60 THE HEROES OF METHODISM.
acquiescence of the preacher, — and have been led to inquire
whether we are as ready now, as formerly, to ' obey those
to whom the charge and government over us is committed,
following with a glad mind and will their godly admoni
tions.'"

BISHOP ASBURY AND THE SOLDIERS.
In 1812 the bishop, on his western tour, came to a camp-
meeting near Uniontown, Fayette county, Pa. This was
during the war with Great Britain, and there was in the
neighbourhood a volunteer company preparing to march to
the lines. They sent a request to the camp-ground to be
permitted to march there in order, hear a sermon, and
then retire. Their request was readily granted. But now
the question arose, Who is to preach to the soldiers ? and
they all desired that the bishop should perform that service ;
but the old gentleman remarked that, being an Englishman,
he had always been suspected of being inimical to the insti
tutions of this country, and even on that western tour he
had been insulted on the subject ; but if the brethren re
quested it, he supposed he must do the best he could.
Accordingly, some of the seats were set apart for the sol
diers, and chairs placed in the aisles for the officers, and they
marched to the ground in fine style. The bishop ascended
the stand, and now, of course, the ear of the suspicious poli
tician was open to catch something of a political bearing
from the old Englishman ; but, after singing and prayer, he
proceeded to read out his text as follows : " And the soldiers
likewise demanded of him, saying, And what shall we do ?
And he said unto them, Do violence to no man, neither ac
cuse any falsely, and be content with your wages," (Luke
iii, 14 ;) from which he proceeded in a masterly manner to
point out the peculiar position of soldiers, and the respective
duties of officers and men, and to take them through what
might be termed a complete course of military morals.

FRANCIS ASBURY. 61
In Conclusion, he addressed them most solemnly and
impressively on the shortness of time, and the uncertainty
of life under all circumstances ; but more especially, as they
were about to march to meet the enemy on the battle-field,
where some of them must expect to fall, and be suddenly
launched into eternity, he urged upon them the great
necessity of being prepared for the solemn change. As
he concluded he descended from the stand and walked
to the altar, and as the officers rose to retire he shook
hands with them, bidding them an affectionate and solemn
farewell. Altogether, it was one of the most touching and
affecting scenes that I ever beheld. If there had been any
thing like political prejudice or suspicion in the minds of
any, it was completely conquered. There were few dry eyes
in the vast assembly : the dignified and venerable appear
ance of the man, his time and care-worn visage, and
the solemn tones of his noble and majestic voice, made an
impression not soon to be forgotten. Although forty years
have elapsed since the occurrence, it is as vivid in my mind
as though it had transpired but yesterday. — Rev. William
Monroe. ASBURY AND A TROOP OF PREACHERS.
"A quarterly meeting," says Rev. Asa Kent, "was held
in the town of Waltham, Mass., in 1807. Brother E. R.
Sabin was the presiding elder of the district. The preachers
put up at brother Bemis's, father-in-law to brother George
Pickering. " Many of the preachers had come to this quarterly meet
ing, and we agreed to meet at brother Bemis's on Monday
morning, and ride together into Boston, some dozen or four
teen miles, as the conference would commence on Tuesday.
" At this time there were seventy-six preachers in all our
part of New-England. We found in the morning twenty-
five all mounted according to the order of the day, saddle*

62 THE HEROES OF METHODISM.
bags and valises. The bishop advised us to ride in proper
order, — two and two, — and not to be too much affected With
external things ; ' for,' said he, ' we shall make such a demon
stration to-day as the people never saw before.' He led the
way alone upon his noble steed, and the more aged brethren
followed as he desired, and the younger brought up the
rear. " As we proceeded, the faithful house-dog gave the alarm,
and brought lots of smiling faces to the doors and windows.
Boys shouted, 'Look there, look there!' and labourers in
the fields within sight of the road suspended operations, and
could be seen making motions with their Lands or hoe-
handles, as though they were counting the passing troop —
a demonstration, truly, and not soon forgotten by the people."
BISHOP ASBURY AND THE PHYSICIANS.
Dr. Bangs, in his " History of Methodism," relates the fol
lowing characteristic anecdote of Bishop Asbury : " On a
certain occasion, being indisposed, two of the most eminent
physicians were employed to afford him their medical advice.
When they had ended their services, the bishop asked them
the amount of their demand. They very courteously and
respectfully replied that they desired nothing more than his
prayers. The bishop then remarked that he never suffered
himself to be in debt, and &erefore he would discharge this
obligation without delay, and instantly bowed upon his
knees, and offered up a most fervent prayer to Almighty
God for the salvation of his generous medical friends. This
took them by surprise. It is said, indeed, that one of
them was sceptically inclined, and was somewhat abashed
to find himself so unceremoniously brought upon his knees
for the first time in his life, to listen to the prayer of a
Christian bishop, offered up in the name of a Saviour
in whom he had little or no faith. The other who was in
attendance, the late Benjamin Rush, with whom Bishop

FRANCIS ASBURY. 63
Asbury was on terms of intimacy, being as eminent for his
Christian virtues as he was for his medical skill, was no less
edified than delighted in this opportunity of participating
with his friend in an act of devotion so highly creditable to
his head and heart."

BISHOP ASBURY AND THE DUELLISTS.
"Bishop Asbury was travelling through, I think, the coun
try parts of North Carolina into Virginia, and put up with
a brother who kept a house of entertainment for trav
ellers. They had just risen from tea as a neighbour called
at the door, and said that a duel had just been fought
but a few miles distant, and that one had received a ball in
his leg.
"Soon a carriage drove up to the door, and some half
dozen spruce young men alighted, and wished for supper as
soon as convenient. Their business was at once understood,
and their host brought them into the room and introduced
them to the bishop, and they were seated till the table should
be laid. He began a free conversation with them, and
found they were young gentlemen of refined manners and
education; and he studied some method by which he could
approach them so as to do them good.
" Supper was announced, and they invited the bishop to
eat with them ; but he excused himself, having just left the
table; still they desired it, and he went with them.
He supposed that he had designated the principal, second,
and surgeon ; but they did not seem to have an idea that
their business was known. He implored the blessing of
God upon their souls, bodies, food, &a. He took a cup
of tea — a beverage not often slighted by him — and excused
himself from eating, and proposed telling them some of his
reflections for the day. I am sorry that I cannot give the
exact words of the bishop ; the matter is familiar, and I think
the substance is found in what follows : —

64 THE HEROES OF METHODISM.
" ' In passing over these hills and through these valleys/to
day, I have been led to reflect upon the mighty changes
which have taken place since I first passed through this
section of country years ago. Then the settlements were
" like angels' visits, few and far between."
" ' The pioneers depended much upon their rifles for sup
port, until they were able to obtain supplies from the soil.
Now I am really delighted with the changes which I
behold. " ' These hunters were a hardy class of men, and would
give thrilling incidents of their exploits in those "days
which tried men's souls." But, noble-minded as they were,
they were apt, by habit, to fall into a besetting sin : they
became reckless of life. The glorious Author of all life has
permitted man to take the life of beasts when he needs their
skins for use, or their flesh for sustenance. He may
also kill wild beasts, or anything that would injure or
destroy man, or the labour of his hands ; but some have a
rare thirst for blood, even when they have no idea of
making any use of either hide, flesh, or tallow.
" ' Behold the sportsman, as he goes forth for his game.
He hears the chirping of a bird ensconced in the foliage of
that tree. He stops, and with his keen eye discerns
his victim as she raises her grateful song to the top of her
voice. He has no ear for such music, and holds a
short consultation upon her life : " She is a fair mark, and I
wish to test my skill, and the correctness of my rifle,
by putting a ball through her heart," He takes aim,
the singing ceases, and the harmless creature falls dead to
the earth. He leaves her to rot where -she fell, and passes
on with much self-complacency.
"'Alas for that man! God has told him that not a
sparrow falls to the ground without his notice. God was
there, and saw the working of his mind when he deter
mined upon blood, and the motive which induced him to
present the deadly weapon. He has taken what he cannot

FRANCIS ASBURY. 65
restore, if it were to save his soul from death. We may try
to excuse his thoughtlessness, but that will not suffice ; there
is a depravity of nature that must be removed.
"'There has been a company out hunting in these
woods to-day. With cautipus steps they approached the
place where they expected to find their game, and coming
suddenly to an open space, they saw a noble buck standing
still, and looking intently at them. One fired ; but, instead
of sending the ball through his heart, it took effect in his
leg, and with one bound into the bushes he made his
escape. Who can tell what he may suffer from that
wound, and, it may be, go halting upon that leg all the days
of his life?'
" The bishop said he had watched their agitation as he
progressed ; their hurry increased, with downcast eyes, until
he came to that point. ' Then they rose simultaneously,
bowed me a good evening, leaped into their carriage,
and were soon out of sight.' " — Rev. Asa Kent.
BISHOP ASBURY AND R. HUBBARD.
" It was Bishop Asbury's invariable practice to request all
the preachers who attended conference to be present at the
beginning of the session and remain till the close, unless
something special should prevent. He wished them to feel
an interest in the business to be done, and know what they
had done, so that they could inform those who might inquire
of them. "At the conference in Boston, June, 1807, two or three
appeared to feel no great interest in what was going on,
especially brother R. Hubbard ; he would come in late, and
soon be away again, &c. The secret came out afterward,
for he was preparing to enter the ' Apostolic Succession !'
" On the second day, I think, the bishop pressed punctual
attendance upon the members, when a brother moved, and
it was voted, that if one came in after the list had been called,

66 THE HEROES OF METHODISM.
he might explain the cause of his detention, or lay ninepenco
on the secretary's table, to be put, with the conference
collection. " Brother H. supposed this was for him, and prepared a
speech, and came late next morning, and took a short slip
at the left hand of the president. One said, ' Brother H.
appears to have forgotten the vote yesterday.' He started
to his feet, and, with a graceful bow, said, ' Mr. President,
I was aware that the Church of Rome had incorporated the
laws of penance into their ecclesiastical economy ; but I
never knew, until yesterday, that the Methodists had adopted
the system ; but — ' The bishop saw what was coming ;
he turned, and beckoning to him with his left band, said,
'Brother, pause just one moment.' Then looking round, he
said, ' You who will give brother Hubbard liberty to come
and go at his pleasure, raise your hands.' Hands went up as
by enchantment. He turned to him, ' There, brother Hub
bard, the matter is all settled ; we shall not need your speech
now ;' and casting his eyes upon his book, ' We will pro
ceed in the business,' while brother H. stood, and looked
this way and that, but saw no way by which to get off his
speech, and finally took his seat.
" I mention this as a specimen of his unwillingness to have
the time of the conference wasted "upon any unimportant
matters." — Rev. Asa Kent.
ASBURY AND JOHN KLINE.
Mr. Kline was a member of the New- York Conference,—
a good preacher, but not great, — a man of very sweet spirit,
esteeming others better than himself. Rev. Abner Chase says
that Bishop Asbury " used to keep a private memorandum
of all the preachers throughout the whole connexion, where
in he noted down their various talents and qualifications for
the work of the ministry. Brother Kline informed me that he
called at the lodgings of the bishop, who was then spending

FRANCIS ASBURY. 67
a few days in the city of New- York, and the bishop, stepping
out for a few moments, left him in the room alone. Seeing
a book lying upon the table near him, he took it up, and
opening it, the first thing upon which his eye rested was :
'John Kline, a man of small preaching talents, but thought
to be very pious and useful.' He did not seem displeased
at the discovery of the estimate made of his preaching tal
ents, but went cheerfully on his work for several following
years."

ASBURY AND THE ROWDIES.
"In 1812, Bishop Asbury, with Bishop M'Kendree, at
tended a camp-meeting at Rushville, Ohio.
"On Saturday, about twenty lewd fellows of the baser
sort raised a row. They had come upon the ground intoxi
cated, vowing they would break up the meeting. One of
the preachers went to the leader of the gang to induce him
to leave the camp, but this only enraged him ; he struck the
preacher a violent blow on the face, and knocked him down.
Here the conflict began. The members saw they must either
defend themselves, or allow the ruffians to beat them, and
insult their wives and daughters. It did not take them long
to decide. They very soon placed themselves in an attitude
*>f defence. Brother Birkhammer, an exceedingly stout man,
seized their bully leader, who had struck the preacher, and
with one thrust of his brawny arm crushed him down be
tween two benches. The aide-de-camp of the bully ran to
his relief, but it was to meet the same fate. Here they were
held in durance vile till the sheriff and his posse came and
took possession ; and binding them, with ten others, they
were carried before a justice, who fined them heavily for
their misdemeanor."
This was certainly conquering a peace. It reminds us of
the old gentleman who declared, " He would have peace in
his house if he had to fight for it."
4

68 THE HEROES OF METHODISM.
"As soon as quiet was restored Bishop Asbury occupied
the pulpit. After singing and prayer he rose, and saying
he would give the rowdies some advice, addressed them in
the following language : ' You must remember that all our
brothers in the Church are not sanctified, and I advise you
to let them alone ; for if you get them angry, and the devil
should get in them, they are the strongest and hardest men to
fight and conquer in the world. I advise you, if you do not
like them, to. go home and let them alone.'
"The work of the Lord commenced at this point, and
meetings were kept up without intermission till Tuesday
morning. Over one hundred were converted to God, and
united with the Church." — Finley's Autobiography.
ASBURY AND SETH MATTISON.
The Rev. Abner Chase relates the following : " Our con
ference (Genesee) for 1813 was held in Westmoreland,
N. Y., and was attended by Bishops Asbury and M'Ken
dree. The former exhibited the strength of habit in his dis
approbation of the practice which had very generally ob
tained among the preachers, of wearing pantaloons. Of the
whole number belonging to our conference, Seth Mattison
alone wore his knee-buckles and gaiters, which was the
bishop's manner of dress. On the arrival of brother Matti
son the bishop manifested his approbation of his costume by
embracing him most cordially."
ASBURY ON MINISTERIAL POPULARITY.
" While memory lasts," says Rev. Henry Smith, " I never
can forget a lecture our venerable Asbury gave us a great
many years ago, in the Baltimore Conference, on popu
larity. " He related a case of a Wesleyan preacher who had been
sent to one of the islands, where he preached the Gospel

FRANCIS ASBURY. 69
with the Holy Ghost sent down from heaven, and great was
his success ; but he was very unpopular and dreadfully per
secuted, perhaps cast into prison. But he bore up under
all this like a primitive Methodist preacher ; and even re
joiced that he was worthy to suffer persecution for Christ's
sake. The climate, his excessive labour, together with his
sufferings, soon wore him down ; and he came to America to
recover his health. In this country he became popular —
very popular indeed.
" When the bishop came to this part of his history he
half closed his eyes, and raised his hand, and said: 'The
breath of the people came down upon him, and he sunk !'
Yes, he sunk low enough. Strange, indeed, that the breath
of the people in this land of liberty should prove more fatal
to the preacher than rough persecuting hands in another
place." According to this, popularity is far more dangerous to a
preacher than persecution.
BISHOP ASBURY AND THE BRANDY BOTTLE.
Mr. Asbury was remarkable for his temperance. He was
once the guest of a very genteel family who were profuse in
their hospitalities. At dinner a decanter of brandy was
placed upon the table, and he was invited to drink by the
lady of the house. He declined, "believing that he that
gtriveth for the mastery is temperate in all things." She
blushed and said, " Bishop, I believe that brandy is good in
its place." " So do I," said Mr. Asbury. " If you have no
objection," added he, taking the decanter, " I will put it in
its place ;" so he put it in the old-fashioned cupboard, in the
corner of the room, saying with emphasis, " That is its place,
and there let it stay!" And there it did stay, never to be
brought on the table again.

JO THE HEROES OF METHODISM.

BISHOP ASBURY'S REASONS FOR CELIBACY.
It is well known that Bishop Asbury, like Whatcoat and
M'Kendree, was never married. Not because he doubted
the declaration, "that it is not good for man to be
alone ;" or s" that marriage is honourable in the sight of
all men ;" or that " a bishop should be the husband of one
wife ;" but for reasons which he assigns in his journal as
follows :
"If I should die in celibacy, which I think quite
probable, I give the following reasons for what can scarcely
be called my choice.
" I was called in my fourteenth year ; I began my public
exercises between sixteen and seventeen ; at twenty-one I
travelled ; at twenty-six I came to America : thus far I had
reasons for single life. It had been my intention to re
turn to Europe at thirty years of age ; but the war con*
tinned, and it was ten years before we had a settled, lasting
peace : this was no time to marry, or to be given in mar
riage. " At forty-nine I was ordained Superintendent Bishop in
America. Among the duties imposed upon me by my
office was that of travelling extensively ; and I could hardly
expect to find a woman with grace enough to enable her to
live but one week out of the fifty-two with her husband ;
besides, what right has any man to take advantage of the
affections of a woman, make her his wife, and by a volun
tary absence subvert the whole order and economy of the
marriage state, by separating those whom neither God,
nature, nor the requirements of civil society permit to be put
asunder; it is neither just nor generous. I may add to this,
I had but little money ; and with this little administered to
the necessities of a beloved mother until I was fifty-seven.
If I have done wrong, I hope God and the sex will forgive
me. It is my duty now to bestow the pittance I have to

FRANCIS ASBURY. 71
spare upon the widows and fatherless girls, and poor mar
ried men."
I think none will say but that the bishop's reasons were
sufficient to justify his remaining in a state of "single
blessedness ;" and that neither the fair sex nor his God will
condemn him for pursuing a course that reason, philosophy,
prudence, and religion dictated.
Again, the bishop said: "If St. Paul might commend
celibacy in the present distress, might I not take him for a
pattern, rather than St. Peter, without incurring censure, as
being in favour of Papistical celibacy ? But if I have not
married a wife, I have, as a son" of Adam, provided for a
daughter of Eve — my own mother. She is now gone, but
I have adopted one in her stead." — James Quinn.
ASBURY AND THE CHARITABLE SOCIETY.
Rev. Abel Stevens, in his " Sketches and Incidents," relates
the following characteristic anecdote of the bishop :
"He was frequently humorous, happy at repartee, and
always ready for any labour, however onerous or sudden.
An illustration occurs to my memory. At the time my
friend, E. H., was stationed in B  , knowing that he
would spend a night there on his way to the L  Con
ference, he made an arrangement for the bishop to preach
an anniversary sermon for a charitable society just struggling
into life, and advertised the appointment as extensively as
possible in the public prints. Toward evening the old bishop
arrived, (knowing nothing of the appointment,) wearied with
a long and tedious journey. At an early hour the house
was crowded. The services commenced. He arose and
read for his text, 2 Cor. viii, 8, " I speak not by command
ment, but by occasion of the forwardness of others, and to
prove the sincerity of your love." The felicity of the text and
of the discourse was universally observed."

72 THE HEROES OF METHODISM.

FRANCIS ASBURY'S LAST SERMON IN ENGLAND.
The Rev. James Quinn gives the following touching reminis
cence of Bishop Asbury :
" Said the bishop, ' The state of the preacher's mind, in
connexion with surrounding circumstances, often suggests
the texts and the method of discussion. Thus, when I had
offered for America, and had been accepted and appointed,
taking leave of my parents, the loving society, and my native
land, I stood up and took for my text, Psalm lxi, 2 : " From
the end of the earth will I cry unto thee," etc. My plan :
" ' 1. Where should the missionary herald be ? The end
of the earth.
" ' 2. And whose heart should be overwhelmed, swallowed
tip, if not the heart of him to whom a dispensation of the
Gospel is committed ?
" ' 3. And whence should he look for succour but to Christ,
the rock that is higher than he ?
" ' 4. How should he obtain that succour but by constant,
fervent prayer ?
" ' Ah !' said the good bishop, as we rode along, ' this
might not have been of high interest to the hearers, but it
has been of vast interest and importance to the speaker;
for often has my heart been overwhelmed during my forty
years' pilgrimage in America. And if I had been a man
of tears, I might have wept my life away ; but Christ has
been a hiding-place, a covert from the stormy blast ; yea,
he has been the shadow of a great rock in a weary land.'
Here the bishop's voice trembled a little — his lip quivered —
I looked, and the tear had started from his half-closed, clear
blue eye. But presently he was gay; 'for,' said he, 'if I
were not sometimes to he gay with my friends, I should
have died in gloom long ago.
" ' Give me to feel the grateful heart,
And without guilt be gay.' "

FRANCIS ASBURY. 73

BISHOP ASBURY SOWING GOOD SEED.
When the bishop was old, and pressed down by many
infirmities, when the " almond-tree Was flourishing, and
those, that look out of the windows were darkened, the
grinders ceasing because they were few, and the keepers of
the house began to tremble," his brethren wished him to
retire, as God had raised up many strong men ; but the
bishop, like the apostolic Wesley, did not wish " to live to
be useless," and replied, " No man can do my work." For
ward he would go in his Master's employment ; and though
he was not able to preach as formerly, he would place a
number of Bibles in his wagon and distribute them, saying,
" Now I know I am sowing good seed."
Yes, the sainted Asbury was sowing good seed — the
Seed of truth, which no doubt will produce a glorious har
vest. "For he that goeth forth weeping, bearing precious
seed, shall doubtless come again with rejoicing, bringing his
sheaves with him."
BISHOP ASBURY'S LAST SERMON.
As Bishop Asbury was making his last annual tour around
his large diocese, he felt that the shadows of evening were
gathering around him, when he could no longer work.
After riding forty-three miles one day, over a very rough
road, he records in his Journal : " This will not do ; I must
halt or order my grave." But on he went in his Master's
work. He was literally worn out with labour, and wasting
away from disease ; but his great soul was strong and
vigorous as ever, and he was still anxious to preach " Jesus
and the resurrection." Impelled onward by an ardent desire
to be useful, which had moved him forward for more than
half a century, he contmued journeying from one place to
another with his faithful travelling companion, Rev. John
W. Bond, till he came to Richmond, Virginia; and there

74 THE HEROES OF METHODISM.
preached his last sermon, March 24th, 1816, in the old
Methodist church. Before the bishop entered the pulpit,
some of his friends tried to persuade him not to preach, as
he was so feeble in body ; but all in vain. The old hero
was anxious to make another effort to wield the sword of
the Spirit once more, in the name of the God of battles.
He said, " God had given him a work to do there, and he
must deliver his testimony." They then yielded to his
desire. He was so feeble that he could neither walk nor
stand, so they carried him from his carriage to the house of
God, and then into the pulpit, and seated him on a table ;
and the aged, trembling, dying minister delivered, in falter
ing accents, his last message to a lost world. His text was,
" For he will finish the work, and cut it short in righteous
ness : because a short work will he make on the earth."
Romans ix, 28. He frequently paused, during his sermon,
to recover breath and strength ; and these very pauses made
his sermon— of an hour's length — more weighty and im
pressive. We cannot wonder that the audience were deeply
affected, for the scene was peculiarly touching. They were
listening to an old pilgrim, whose feet were already wet with
Jordan's water, and who was about to cross the river. They
were beholding the venerable Methodist patriarch, whose
beautiful silver locks indicated his weight of years, which
were adorning the sanctuary for the last time — one whose
pale cheeks, and sunken eyes, and trembling limbs, pro
claimed to those who heard him that his end was nigh ; and
yet, amid all the melancholy symptoms of decay, to see his
soul rising above the infirmities of nature — his aged, wrinkled,
pallid countenance glowing with celestial splendour, and his
fading eye shooting forth the fires of immortality — must have
been a scene of surpassing beauty, grandeur, and sublimity,
such as earth seldom witnesses, such as angels delight to
behold. He was then carried out of the pulpit, to enter it
no more. The next Sabbath he bade adieu to earth, and
entered into the "joy of his Lord."

EEY. THOMAS COKE, LL. D.

MWoTIEf©!' (D(D)IKHJL,]L„

THE REV. THOMAS COKE, LL. D.
Thomas Coke was one of the most remarkable of that band
of heroes that sprung up about John Wesley. His life,
if fully written, would. read like a tale of chivalry. The
facts of his career are well given in his biography by
Samuel Drew; but, like Wesley, he has yet to find a
fitting and adequate biographer.
He was born in 1747, at Brecon, South Wales, where his
father was a surgeon of distinguished eminence. He was an
only child, and great care was taken of his education. At
sixteen he went to Oxford, where he completed his education
at Jesus College. Here he fell into irreligious society, and his
mind was fast tending toward scepticism, when his progress
in that direction was arrested by the reading of " Sherlock's
Discourses," and of " Witherspoon on Regeneration."
In 1775 he became curate of Petherton, but was soon
dismissed by his rector, as being " pious overmuch." He
had his first interview with Mr. Wesley August 13th, 1776 ;
and his name first appears in the Minutes of the British
Conference in 1778. On the 2d of September, 1784,
be was ordained by Mr. Wesley as Superintendent of the
Methodist Society in America ; and he sailed for this coun
try on the eighteenth of the same month. Dr. Coke was
tbe first bishop of the Methodist Church in America. The
American Methodists owe him a debt of gratitude ; for he
crossed the Atlantic Ocean no less than eighteen times, at
his own expense, to serve his American brethren. His benevo
lence was unbounded. He did not live for himself. He was
the pioneer in the cause of modern missions. On the 30th of
December, 1813, he sailed for the East Indies, to establish a

78 THE HEROES OF METHODISM.
mission in Ceylon. On the 3d of May, 1814, he was found
dead in his cabin, lying on the floor. Sudden death, but sud
den glory. His body was committed to the deep that day,
there to remain till the " sea gives up its dead." The doctor,
when he died, was in the sixty-seventh year of his age.
Bishop Asbury preached a funeral sermon in reference to
him before the New- York Conference, and at their request, in
Albany, May 12th, 1815. He bore ample testimony to the
purity of character, the Christian and ministerial virtues of
his friend and colleague. He said, "Dr. Coke was of the
third branch of the Oxonian Methodists, of blessed mind
and soul, — a gentleman, a scholar, and a bishop to us ;
as a minister of Christ, in zeal, in labours, and in services,
the greatest man of the last century."
His personal appearance is thus described by his biographer :
" Dr. Coke was low in stature, and as he advanced in age
was inclined to corpulency ; but he was finely proportioned,
and exhibited a pleasing figure. His skin was remarkably
fair ; his eyes were dark, lively, and piercing. His hair bor
dered on black until his declining years, when it became
sprinkled with the hoar of age. His face was particularly
handsome. A peculiar freshness, through every stage of
life, distinguished his countenance, which was generally
animated with an engaging smile. These, in their combined
effect, gave to the whole a degree of expressive softness
that refined the masculine features without reducing them
to a state of effeminacy. His voice corresponded with
his appearance. It was soft, engaging, and melodious;
and unless carried beyond its natural tone — when it became
rather harsh and dissonant — it rarely failed to captivate
those who heard it. To his enthusiastic admirers he seemed
to want nothing but wings to become an angel."
The following description of Dr. Coke, by the Rev. Joshua
Marsden, is truthful and beautiful, and I cannot withhold it
from the reader : —
" Where is the man in the present age who has done as

THOMAS COKE. 79
much for the cause of God as Thomas Coke? Who has
travelled more miles ? Who has oftener crossed the Atlantic
Ocean to carry the light of salvation to the Western world ?
Who has, with such a spirit of condescending charity, laid
aside the gentleman, the philosopher, and the scholar, to teach
negro slaves, and soften, by the healing balm of salvation, the
rigours of their captivity ? Who has more cheerfully borne
the burning sun of the equator, or the rage of the marine
tempest, that he might carry the consolations of peace to
thousands of the distressed ? Witness, ye mighty forests of
the Western world ! witness how often Coke, amid the silence
of the sylvan temple, has called the cottagers of the wilder
ness beneath the shade of some spreading maple, to behold
the sinner's Friend. He preached the Gospel from the Mis
sissippi to the Bay of Penobscot, and from the Chesapeake
to the waters of the Ohio. Where is the man who was
more lavish of life, more abundant in labours, or more willing
to suffer ? To the ardour of a seraph he added the wings of
a dove ; and besides crossing the Atlantic Ocean eighteen times,
how often has he crossed the turbulent British Channel and
Irish Sea ! Who can stand up, and in the presence of Coke
put this inscription upon his own brow : — ' In labours more
abundant V His means were large ; his charity was larger ;
but his heart was larger than all. He was the most inde
fatigable missionary that this or any former age has pro
duced ; and, had he lived in times of greater veneration for
such labours, he might have been canonized for a saint of the
first class, or dignified with the title of an apostle. To the
toil-degraded African he was an unparalleled benefactor ;
and if his labours to succour those outcasts of man are not
ranked with Clarkson's and Wilberforce's, it is only because
they are less known. These gentlemen nobly broke their
civil chains ; he preached deliverance to their captive souls,
and brought thousands of them into the glorious liberty of
the Son of God. The preaching of the cross was a darling
object of his heart, and few manifested equal ardour in dis-

80 THE HEROES OF METHODISM.
pensing the great truths of salvation. If he had hot the
commanding and irresistible eloquence of a Whitefield, his
discourses were impressive and affectionate ; the zeal of his
life was not the blaze of a meteor, nor the coruscation of a
northern light ; it was steady as the brightness of a lamp,
and constant as the fire of the Magi. In the decline of
life he manifested the ardour of youth ; and ceased not to
preach, beg, travel, and write, with unabated diligence. To
the foreign missions he was the almoner of the bounty of
thousands ; and if he wanted that correct, calculating pru
dence which the rigid economy of a Franklin might have
suggested, it was because his great soul considered every
pound wisely wasted which saved an immortal spirit.
Those who blamed him in this respect never moved in the
same sphere ; and those who slighted him, made it manifest
that they valued his friendship and labour much less than
their own money. He was a drudge of charity; and by
the warmth of his solicitations often became obtrusive to the
parsimonious, who, afraid of their purses, wished to circum
scribe his usefulness. But be is gone to answer to his
own Master for the management of his stewardship, who, I
doubt not, has put his valde probo upon his faithful servant's
labours, and graciously welcomed him to the joy of his
Lord."

COKE'S FIRST INTERVIEW "WITH ASBURY.
Dr. Coke first landed in New- York on the 3d of Novem
ber, 1784. Not finding Mr. Asbury, he proceeded south
as far as Delaware. Here he was kindly entertained by
Mr. Basset, afterward governor of the state, who was at

THOMAS COKE. 81
that time erecting a large chapel, at his own expense, for
the accommodation of the preachers, the congregation, and
the society. Dr. Coke had never seen Mr. Asbury, but was
very desirous to meet him, as he had a message from Mr.
Wesley to Asbury, and as they were to be yoke-fellows.
On Sunday the 14th he went to the chapel, built in the midst
of a vast forest, in which an unexpected concourse of people
assembled from every quarter. To this congregation he
preached, and administered the sacrament to between five
and six hundred communicants. Scarcely, however, had he
finished his sermon before he perceived a plainly-dressed,
robust, but venerable-looking man moving through the con
gregation, and making his way toward him. On ascending
the pulpit he clasped the doctor in his arms ; and, without
making himself known by words, accosted him with the holy
salutation of primitive Christianity. This venerable and
apostolic man was the excellent and laborious Asbury.
What a meeting of noble souls, of large hearts, that beat
responsive to each other, and each responsive to the great
heart of Deity ! What a mingling and commingling of kin
dred spirits ! What a scene for a painter's pencil 1 What
a sight to gladden the eyes of angels, and to cause joy in
the bosoms of seraphs !
They were both overjoyed ; and while they encircled each
other in the arms of Christian friendship, and saluted each
other with " a holy kiss," the scene affected the audience,
and they were baptized with tears. Mr. Asbury had heard
of Dr. Coke's arrival, and expected to find him at the forest-
chapel, and was not disappointed. Since that time what
has God wrought! COKE AND THE USEFUL BOOK.
" Dr. Coke was travelling in Virginia in 1785 ; he happened
to call at a house where resided a mother and seven sons,
and their wives. At this time the whole family were igno-

82 THE HEROES OF METHODISM.
rant of Methodism and ignorant of God. On leaving their
house, Dr. Coke presented them with an extract of Mr. Law's
Treatise on the Nature and Design of Christianity. The
perusal of this book had such an effect on their minds, that
the whole family were stirred up to seek the Lord. The
result was, that the mother, her sons, and their wives, —
making fifteen in all, — were converted to God, and be
came members of the Methodist society. One of the
family became a preacher. Six years after Dr. Coke met
the young man, — who had been converted and called to the
work of the ministry, — and received from him an account
of the conversion of the whole family ; and he was thus
encouraged to cast his bread upon the waters, expecting to
find it after many days."
COKE AND THE SLANDERER OF JOHN WESLEY.
The enemies of Methodism not only slandered the charactei
of John Wesley while living, but would not let him rest in
the grave when dead. Not long after Mr. Wesley's death,
which took place in 1791, Dr. Coke's attention was arrested
by a pamphlet professing to give a short history of Wes
ley's life, and to derive its information from authentic
sources. This pamphlet, which was not destitute of lit
erary merit, nor deficient in those ingredients which tra
duction always finds it needful to employ in the garb of
plausibility, soon found among the dissolute and the gay
a number of admirers, who gladly availed themselves of
th© sanction it afforded to lessen Wesley's' reputation,
by retailing the stories which it contained. Among
other things, the author published two letters, which he
declared to be the genuine production of Mr. Wesley's pen,
addressed to a young lady on the subject of love, at a
time when he was far advanced in years, and when all his
friends had beheld him making preparations for leaving the
world. These letters contained nothing which the world

THOMAS COKE. 88
would call dishonourable ; but, being written in a peculiar
strain of canting gallantry, they excited much notice, and,
in the estimation of those who believed their authenticity,— r
to insure which every artifice was employed, — they greatly
injured Mr. Wesley's character. From this pamphlet, these
letters found their way into many of the London and
provincial papers, and in some publications they c'ontinue
to be circulated until the present time. To prevent all
suspicion of their authenticity, the author declared that
the original letters, in the handwriting of Mr. Wesley,
were then in his possession, and that they should be
open to tbe inspection of any person who would call at
a given place to examine them. With this open decla
ration many were satisfied ; but others, who continue
incredulous, actually called. Unfortunately, however, they
always happened to call either when the author was en
gaged, or when he was from home, or when these original
letters were lent for the inspection of others ! It so happened,
that though they were always open for examination, they
could never be seen. Ten years had passed away from the
first appearance of this publication before the secret was
disclosed. In the interim, those who had been interested in
the issue, after being divided between credulity and dis
belief, had suffered the affair to rest in peace ; but peace
was not the portion allotted to the author. Stung with
remorse for having wronged the character of a worthy
man, he voluntarily sent to Dr. Coke the following letter
dated " Lonbon, Tan. 24th, 1801.
" Rev. Sib : — As the author of a silly pamphlet published
some years ago, entitled ' An Impartial Review of the Life
and Writings of the Rev. John Wesley,' I have taken the
liberty of addressing you on the subject, for the purpose of
disburdening my mind, in some degree, of that intolerable
weight with which it has been oppressed, in consequence of
the folly and wicked tendency of that publication ; and I now

84 THE HEROES OF METHODISM.
candidly declare to you and the world, that most of the pre
tended facts are groundless, the charges sometimes false, and
the characters, as delineated therein, both of the Rev. Mr.
Wesley and others, are generally unjust, and unsanctioned
even by my own opinion, &c. Your humble servant,
"J. Collet.
"P. S. — I forgot to say that the two infamous letters in
the pamphlet, attributed to Mr. Wesley, are fictitious, being
the invention of my own disordered imagination. J. C."
Dr. Coke's anxiety to make this letter public was not less
ardent than his joy in receiving it. He wrote to Mr. Collet,
requesting of him liberty to send copies of his letter into the
world, through the medium of the press — that where the
poison had been diffused, the antidote might follow. Mr.
Collet complied with his request. These letters were
accordingly made public in newspapers and periodicals.
This account shows the readiness of Dr. Coke to vindicate
the character of his deceased friend, and his high sense of
honour in omitting to publish them till he had obtained
permission from their author ; and, above all, it exhibits to
others the power of conscience, even after many years had
elapsed between the crime committed and the confession
which it extorted.
COKE ON ALTERING AN ARTICLE OF FAITH.
In the General Conference of 1804, a member, who wished
the Eighth Article of our Discipline to "be made plain, so
that it could be understood," having neither the fear nor
the knowledge of Latin before his eyes, offered a resolution
to substitute " assisting '' for " preventing." The proposition
took Dr. Coke so entirely by surprise that he lost control of
himself for a moment, and cried out, with his shrill, piercing
voice, "The brother's a fool."

THOMAS COKE. 85

COKE AND MISS SMITH.

In pursuit of gold for the mission, he obtained something
better than gold. Solomon says, "Whoso findeth a wife,
findeth a good thing, and obtaineth favour of the Lord."
The doctor was passing through England, raising from
various persons funds for missions. In 1805 he visited
Bristol. Mr. Pawson advised him to call on a Miss Smith, a
lady who was at once generous and rich ; but who was indis
posed, and was then at the Hot Wells for the recovery of her
health. Mr. Pawson introduced him to her. Dr. Coke hav
ing stated his object, Miss Smith, with a countenance beam
ing with generosity, immediately subscribed one hundred.
guineas; but observed that, as at that moment she had no
money to spare, she would thank Dr. Coke to call on her at
Bradford, when she would pay her subscription. At the same
time she invited him and Mr. and Mrs. Pawson to dine with
her in Bristol, with which invitation they complied, and
found her soul truly alive to God. Astonished at the gift,
which became enhanced in its value by the manner in
which it was bestowed, Dr. Coke remained some moments
absorbed in silent admiration, on the discovery of one
hundred guineas being added to her name; and found
himself at a loss for language to express the gratitude
of his heart for this evidence of her strong attacbment
to the cause of God. He called afterward for the one
hundred guineas, and he was overjoyed when she gave him
two hundred.
This led to a more intimate acquaintance ; and in April,
1805, she was no longer Miss Smith, but Mrs. Dr. Coke.
A very suitable companion — a helpmeet, indeed. She had
not only wealth, which was consecrated to God, but
was amiable as well as deeply pious. The doctor went to
advance the missionary interests, and he promoted his own ;
be went after gold, and found a diamond of unusual

86 THE HEROES OF METHODISM.
brilliancy. " Who can find a virtuous woman ? for her price
is far above rubies." " Favour is deceitful and beauty is
vain, but a woman that feareth the Lord, she shall be
praised." But the doctor was called to mourn her departure, and to
learn " that they that have wives will be as if they had
none." She died on the 25th of January, 1811. The doc
tor says in her epitaph, among other things, " She fed the
poor by her bounty, and instructed the rich by her example."
COKE A JONAH.
Dr. Coke sailed with other missionaries for Halifax. It was
a perilous voyage. Storm followed storm, and hurricane
succeeded hurricane. During the succession of storms, Dr.
Coke and his associates addressed themselves to God in
prayer for the preservation, of the ship, and of the lives of all
on board.
The captain, instead of approving of their piety or joining
in their devotions, became visibly agitated, and betrayed
symptoms of an approaching storm within, attributing the
calamities with which they were surrounded to the means
made use of to avert the growing danger. At first he pa
raded the deck, muttering, in a species of audible whisper,
" We have a Jonah on board," — " We have a Jonah on
board ;" and, consequently, it was natural for him to conclude
that a Jonah's conduct deserved a Jonah's fate. In this
condition he continued until his fears, superstition, credulity,
and agitation had wound him up to such a state of frenzy
that he entered the doctor's cabin, and, in a paroxysm of fury,
seizing his books and papers, threw them immediately into
the sea. He was about to proceed further ; but on seizing
" the Jonah," he satiated his vengeance by grasping him
with angry violence several times, and by giving loose to his
passions in expressions of horrible imprecations. He did
not offer him any further outrage ; yet on retiring he swore

THOMAS COKE. 87
¦that, if the doctor made another prayer on board his ship, he
was fully resolved to throw him into the sea.
But this gust of passion was of no long continuance.
The removal of danger soothed the spirit of superstition to
rest, and the cessation of the storm without reduced to a
calm the tempest that raged within.
During all this the doctor was tranquil, feeling that
Christ Was in the vessel, and that he had an interest in the
Ruler of the storm, who could say to the winds and waves,
" Peace, be still."

COKE PRODUCING A CALM.
On the 6th of February, 1797, Dr. Coke sailed for Europe
from Charleston. The vessel was driven by a favourable wind
across the Atlantic, and brought into the mouth of the Irish
Channel in twenty-five days. But the waves were so vio
lent as to carry away the bulwarks on both sides of the
vessel, so that the doctor durst not make his appearance
on deck during this tempestuous voyage. One extreme
often follows another. This tremendous storm was suc
ceeded by a wonderful calm, which lasted sixteen days,
during fourteen of which they saw no vessel of any
description. This continued calm the captain attributed
to Dr. Coke's reading a folio volume which he had on
board. In the early stages of the calm he would some
times hint his wishes that the book were finished. At
length, being impelled more violently by a tide of super
stition, than his vessel was by the natural breezes, he
exclaimed in unequivocal terms, " We shall never have a
wind until that book is finished !" " Sir, I will put it
aside," replied Dr. Coke. " No," rejoined the captain,
" that will not do ; it must be finished, or we shall have
no wind." Dr. Coke continued reading. " I doubt not," he
observes, " that the captain was somewhat confirmed in his
opinion ; for just as I had finished the book the wind

88 THE HEROES OF METHODISM.
sprung up, and in six and thirty hours brought us into
harbour."

COKE AND THE CAPTAIN.
Dr. Coke was in the habit of making personal applica
tion for money to sustain the cause of missions. Some
times he would succeed where he did not expect to, and
again men would refuse him where he had no doubt of suc
cess. A singular incident of this description occurred near
Plymouth, England. He called one day on the captain of a
man-of-war who resided there, and introduced the case of
the negroes in such an affecting manner as to prevail upon
.him to give a sum much larger than he expected. This be
gratefully received and retired. The captain, who knew
nothing of Dr. Coke, happened, in the course of the day, to
call on a gentleman who had long resided in the place, and
to whom Dr. Coke had frequently, made successful applica
tions. After conversing together for some time, ' ' Pray, sir,"
said the captain, " do you know anything of a little fellow
who calls himself Dr. Coke, and who is going about beg
ging money for missionaries to be sent among the slaves ?"
"I know him well," was the reply. "He seems," rejoined
the captain, " to be a heavenly-minded little devil. He
coaxed me out of two guineas this morning."
COKE BOUGHT AT HIS OWN PRICE.
It was a favourite maxim of Dr. Coke, as well as Sir Robert
Walpole, that every man might be purchased, if the person
intending to buy him could find his price. Whether this
be a libel on human nature, as some have contended, forma
no part of the present inquiry ; but it is certain that Dr.
Coke, in adopting it, was far from being singular.
One day, having advanced this proposition before a crowd
ed congregation, he was requested, on the conclusion of the

THOMAS COKE. 89
service by some persons present, who belonged to a town
about six miles distant, to visit their place and preach. His
route being fixed in his own mind, and this town not lying
in his way, he refused to comply with their request.
Being unwilling to abandon their object for a solitary re
pulse, they consulted together to contrive how they should
proceed in their second attack so as to insure success. In
this consultation it was observed by one, " The doctor told
us in his sermon that every man was to be purchased, if the
buyer could find his price. Let us tell him, that if he will
come we will hold ourselves responsible for a good collection
for the missions. Perhaps this may purchase him." His
friends, assenting to this proposition, agreed to make the
attempt, and the writer of this anecdote was delegated by
them to introduce their contrivance to Dr. Coke. On hear
ing the manner in which they had applied his own principle
to himself, he could not but smile. He paused for a few
moments, and then, with joy sparkling in his eyes, exclaimed,
" They have hit upon it most effectually ; this is exactly my
price, and I will endeavour to go to-morrow." He went
accordingly, and was so well pleased with the collection, that
in most of his future visits, Mevagissey, in Cornwall, was
included in his route.
COKE AND HIS HOSTESS'S FAMILY.
Dr. Coke, in attempting to cross a river, when in America,
missed the ford and got into deep water. He and his horse
were carried down the stream, and were in considerable dan
ger; he caught hold of a bough, and with some diffi
culty got upon dry land, and his horse was carried down the
stream. After drying bis clothes in the sun, he set out on
foot, and at length met a man, who directed him to the
nearest village, telling him to inquire for a Mrs.  ,
from whom he had no doubt he would receive the kindest
treatment. Dr. Coke found tbe good lady's house, and re-

90 THE HEROES OF METHODISM.
ceived all the kindness and attention she could show him ;
messengers were sent after his horse, which was recovered
and brought back. The next morning he took leave of his
kind hostess, and proceeded on his journey. After a lapse
of five years Dr. Coke was again in America. As he was
on his way to one of the conferences, in company with about
thirty other persons, a young man requested the favour of
conversing with the doctor, and with Christian politeness he
assented. The young man asked him if he recollected being
in such a part of the country about five years ago. He re
plied in the affirmative. " And do you recollect, sir, in at
tempting to cross the river, being nearly drowned?" "I
remember it quite well." " And do you recollect going to
the house of a widow lady in such a village V " I remem
ber it well," said the doctor; "and never shall forget the
kindness she showed me." " And do you remember, when
you departed, leaving a tract at that lady's house ?" " I do
not recollect that," said he ; " but it is very possible I might
do so." " Yes, sir," said the young man, " you did leave
there a tract, which that lady read, and the Lord blessed the
reading of it to the conversion of her soul ; it was also the
means of- the conversion of several of her children and
neighbours, and there is now in that village a flourishing lit
tle society." The tears of Dr. Coke showed something of
the feelings of his heart. The young man resumed : " I have
not, sir, quite told you all. I am one of that lady's children,
and owe my conversion to God to the gracious influence
with which he accompanied that tract to my mind, and I am
now, Dr. Coke, on my way to conference to be proposed as
a preacher."

EEY. WILLIAM M'KEIDEEE.

Enfrovcd-byEE JcncB ftem a portrait by Jp'aradjpo.

KEV„ WDLOJAfM Rfflf KERHSffiEE.

Bishop of theMfii-hofl.-L.st Episcopal Church.

THE REV. WILLIAM M'KENDREE.
One of the most renowned heroes of Methodism, a distin
guished leader of the Lord's host, was William M'Ken
dree, the colleague of the laborious Asbury, his successor in
the office of senior bishop, one who caught the falling flag
staff from the palsied hand of his dying father, and bore it
on to glory and to victory. M'Kendree is a name very
dear to American Methodists. This great champion for the
truth, this hero of a hundred battles, this conqueror of a
thousand foes, is one whom the Church delighted to honour
in life, and who is held in grateful remembrance now he is
dead. There is no name on the pages of her history that
shines with lustre more brilliant, and none will be more
enduring. William M'Kendree was born in King William Coun
ty, Virginia, July 6th, 1757. In the year 1787 there was
a glorious revival in Virginia under the ministry of that
Boanerges the Rev. John Easter, of precious memory. The
youthful M'Kendree heard him ; an arrow of truth reached
his heart, and he followed the preacher from one place to
another, as be went preaching the word with power. While
Mr, Easter, in a certain sermon, was showing the " way of
salvation" by simple faith in the atonement, the arrow was
withdrawn by the hand of mercy, the bleeding heart of
the young man was bound up, the balm of Gilead was
applied, and he was enabled to exclaim with Doctor Young :
" With joy, with grief, the healing hand I see,
That forin'd the skies, and yet that bled for me,
That Meeds the balm I want."

94 THE HEROES OF METHODISM.
Soon after his conversion, Mr. M'Kendree was called upon
to pray in public and exhort sinners to " flee the wrath to
come." In June, 1788, he went with Eev. John Easter to
the Virginia Conference, which was held in Petersburgh.
Mr. M'Kendree felt that the " glorious Gospel of the blessed
God was committed to his trust," that necessity was laid
upon him. He trembled in view of the magnitude of the
work, and his great responsibility, feeling that
" 'T is not a cause of small import,
The pastor's care demands,
But what might fill an angel's heart,
And fill'd a Saviour's hands."
At that conference Mr. M'Kendree was received into the
travelling connexion, though he had been converted only
nine months, and had not been licensed as a local preacher.
For twelve years his ministry was confined to Virginia,
except a short time spent in South Carolina. In 1800,
Bishop Asbury and Whatcoat travelled into the Western
country, taking with them Mr. M'Kendree. The far-seeing
Asbury saw the importance of that great Western valley,
and the necessity of having the right kind of man to take
the general oversight of the work ; and he selected William
M'Kendree, and his fidelity and success show the wisdom of
the bishop's choice.
Mr. M'Kendree was appointed presiding elder, and had
the great valley of the Mississippi for his district. For eight
years he was presiding elder in tho West, and was then in
the very prime of manhood, and exerted a most powerful
influence in favour of " Christianity in earnest." His preach
ing was in " the demonstration of the spirit and with power."
The work of God received a new and mighty influence, and
several new districts were formed.
At the General Conference held in Baltimore, May, 1808,
Mr. M'Kendree was elected and ordained a bishop in the
Methodist Episcopal Church, and during the eight following
years, acted as a joint superintendent with Bishop Asbury.

WILLIAM M'KENDREE. 95
The senior bishop died in March, 1816, and the whole
weight and responsibility rested upon Bishop M'Kendree,
and he showed himself just the man for the emergency.
As a preacher, Mr. M'Kendree possessed most wonderful
power. All who heard him pronounced him the prince of
preachers. He was like Apollos, " mighty in the Scriptures,"
and mighty in the burning logic of heaven. He was endued
with power from on high.
Judge M'Lean thus speaks of him as a preacher : " Bishop
M'Kendree was not a classical scholar, and yet there has
not appeared in the Methodist connexion a finer model as a
preacher. He was eloquent in the true sense of the term.
Few men ever filled the pulpit with greater dignity and use
fulness, and the beautiful simplicity of his sermons was per
haps unequalled in our country."
As a presiding bishop, M'Kendree had no superior, and
as a superintendent, he was worthy to catch and wear the
mantle of the ascended Asbury. No man ever loved
Methodism with a purer and stronger affection ; no one ever
laboured to promote it with more burning and unquench
able zeal, and few have employed in its advancement more
distinguished talents. His memorable deeds commend him
to the Church and to posterity. " He made full proof of
his ministry." The bishop fell at his post loaded with
honours, covered with scars, and crowned with imperishable
laurels. Twelve years he was presiding elder, and for nearly twen
ty-seven years a bishop of the Methodist Episcopal Church.
For half a century he stood upon the walls of Zion, but on
the 5 th of March, 1835, he died at the house of his brother,
near Nashville, in the 79 th year of his age.
The following portrait of the bishop is from " A Layman."
It is sketched and drawn by a masterly hand, and will be
read with pleasure and profit : —
" As yet I have seen no sketch of this eminent preacher
of the cross, which does justice to the high qualities with

96 THE HEROES OF METHODISM.
which he was endowed ; and I shall not now attempt to do
justice to them, but merely give a hasty view of his charac
ter. I shall consider the elements of which his character is
composed as embracing the entire qualities of the man, phys
ical, moral, and intellectual.
" No man, either learned or unlearned, ever saw Bishop
M'Kendree without being struck with the dignity of his per
sonal appearance. It was said by Johnson of Edmund
Burke, that if any man should meet Burke under a tree, in
a shower of rain, he would at once conclude that he was in
the presence of no ordinary man ; and the same might have
been said of Bishop M'Kendree. He was about the com
mon height, and his form was finely proportioned. By his
countenance were shown great mildness and intellectual
vigour. His forehead was high and well turned ; his eyes
black, very expressive, and somewhat protruded when look
ing upward ; his eyebrows heavy ; his mouth exceedingly
intellectual ; his chin square and well proportioned. His like
ness is faithfully given in the numerous engravings which are
in the possession of his friends ; and I doubt whether a finer
countenance, one more expressive of benignity, piety, firmness,
and intelligence, has been seen in any age or country.
" In early life Bishop M'Kendree had not the advantages
of a classical education, but he employed a long life in the
accumulation of useful knowledge. His acquirements were
various, extensive, and accurate. With almost all the inter
esting topics of the day, and especially those connected with
religion, he was well acquainted, and could converse on them
with ease and fluency. He was deeply read in the Holy
Scriptures, which were made the rule of' his life ; and both
in his conversations and sermons he showed that he had not
only read them with care, but that they had been the sub
ject of his profoundest meditation.
" The prominent characteristics of his mind were the power
of analysis and the faculty of drawing correct conclusions
His process of reasoning was clear, simple, and conclusive

WILLIAM M'KENDREE. 97
In the pulpit I have never seen Christian dignity, humility,
firmness, piety, and persuasiveness so admirably blended as
in Bishop M'Kendree.
"He had neither learned nor studied in the schools the arts
of eloquence ; but he was learned in the school of Christ.
Nature had cast his form in the finest mould, and the in
spirations of his subject seldom failed to give him that power
which enlightens the judgment and opens the fountains of
the soul.
" Never had an orator less pretension in his own estimation.
While instructing^ others,' you could see by his countenance
and his whole demeanour, that he was himself willing to be
instructed. His mind was full of his subject, and his earnest
endeavour was, in all meekness, to impart to every hearer
all that he knew and all that he felt.
" I have often thought that his illustrations and language
approached nearer to the simplicity of the teachings of his
Divine Master than any other preacher I have ever heard.
He never indulged in rhetorical figures or uncommon words,
but always used the most appropriate and the most simple
language to convey his ideas. The eloquence, the power,
was in the conception, the thought, the sentiment, and not
in the words with which it was clothed. And what thrilling
effects have I, and others who have heard him, witnessed
from the bursts of eloquence with which his discourses often
abounded. You could see the thought kindle : his eye, his
mouth, his countenance, his whole frame seemed to be light
ed up with more than human fires ; and then, in a tremu
lous voice, soft as the evening zephyrs, would flow that
beautiful stream of eloquence which carried upon its bosom
the enraptured audience. None were able or willing to re
sist its force. Occasionally he would invoke the thunders
of Sinai, and sometimes with such effect, that dismay
and terror would be depicted in the countenances of his
hearers. On one occasion, at a popular meeting, this ap
peal was made with such power as to fill the thousands

98 THE HEROES OF METHODISM.
who heard him with the utmost consternation, and the
orator, as if moved by compassion, released his hearers
from the horror which had seized them, by thanking God
that they were not yet subjects of hopeless torment. But
this was not a strain in which he often indulged. His com
mon theme was the love of God ; and in so persuasive a
manner did he commend this love to the hearts of his hear
ers, that I do not believe he ever preached a sermon in
vain. " Bishop M'Kendree was eminently qualified to fill the im
portant station he occupied in the Church. It could not
boast of a wiser or a better man. He had become closely
identified with the early triumphs of Methodism in the
United States, and with its rise in the Western country.
After the death of Bishop Asbury, he was looked to by the
preachers and the people as the patriarch of the Church ;
and all seemed willing to be instructed by his experience
and piety. No man was better calculated to soothe excited
feelings, and bring those heart-burnings which, from the im
perfection of our nature, arise among the most exemplary
and pious men. to a happy issue. And when the honour of
the Church and the cause of God required firmness, no man
was more immovable than Bishop M'Kendree.
" His intercourse with his fellow-men was such as became a
Christian minister. He never for a moment forgot the re
sponsibility under which he acted ; for he seemed never to do
or -say anything on which he could not ask the blessing of
heaven. While his soft and pleasing manners and intelli
gent conversation were adapted to the most enlightened and
polished society, he was equally beloved in every circle. He
never suffered a favourable occasion to pass without recom
mending the religion of his Master, and I doubt whether he
ever associated with any individual, or in any circle, large
or small, without fixing in the mind of every one a remem
brancer of his deep and unaffected piety. His remarks were,
indeed, like bread cast upon the waters. Prayer, solemn,

WILLIAM M'KENDREE. 99
fervent prayer, was the element in which he moved and had
his being.
" This is a short and very feeble outline of this man of God.
His death was as peaceful and as eminently triumphant as
his life had been devoted and useful. His body rests by
the side of his father, the spot selected by himself, in the
state of Tennessee. That tongue which charmed by its elo
quence, exciting the fears of tbe sinner, and warming the
heart of the believer, is now silent in death. Preachers, you
shall never again hear in conference that more than parental
admonition and advice which you have been accustomed to
hear from your beloved M'Kendree. But he has left for you
his precept and example, and what could he have left of so
much value to you and the Church ?"
At the request of the New- York Conference, Bishop Hed
ding preached a funeral sermon on the occasion of the death
of Bishop M'Kendree. It was delivered in the Washington-
street Church in Brooklyn, N. Y., in May, 1835. Bishop
Emory was the presiding bishop at the conference, and
was assisted by Bishop Hedding. The bishop's text was
2 Timothy iv, 6-8 : " For I am now ready to be offered,
and the time of my departure is at hand. I have fought a
good fight, I have finislied my course*, I have kept the faith :
henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous Judge, shall give me at that
day : and not to me only, but unto all them also that love
his appearing."
It was an appropriate text and an excellent sermon.
The main points were, I. The apostle's exercises. (1.) He
had fought a good fight. (2.) The faith he had kept.
(3.) He had finished"his course. II. The apostle's reward.
The crown of righteousness, &c. This was the faithful min
ister's reward.
The bishop then made an application of the subject by
portraying the character, conduct, triumphant end, and great
reward of the departed M'Kendree. 5*

100 THE HEROES OF METHODISM.
In conclusion, he noticed two defects in his character.
The one was depression of spirits, the other reproving too
severely for little things, laying too much stress upon, and
attaching too much importance to them.
Bishop Emory offered the concluding prayer, one of great
beauty, pathos, and power, commencing : " 0 Lord, we thank
thee that Methodism has had such honourable founders as
a^Wesley, a Fletcher, a Coke, an Asbury, a George, a
M'Kendree, and others, who have fought the good fight,
kept the faith, and finished their course, and gone up to re
ceive their reward." He then thanked God for raising up
a M'Kendree — for his talents, for his usefulness, and for his
triumphant end. The prayer and the sermon were very
impressive, and are remembered still, though both of the
beloved men who officiated have fallen at their posts, and
sleep in honoured sepulchres. Bishop Soule preached a
funeral sermon before the General Conference, and was re
quested by the Conference to write the life of M'Kendree,
but for some cause this work has not appeared. Strange,
indeed, that we should have no written life of the apostolic
Asbury, the holy Whatcoat, the pathetic George, and the
eloquent M'Kendree. With what intense interest would
their biographies be read! What a hallowing influence
they would exert, for " though being dead, they yet would
speak 1" Well may one inquire : " Who will rescue their
names from the oblivion that threatens to cover them?
Are there not materials for the biographies of these men of
blessed memory? Where are they? and who will weave
them into a beautiful, instructive, and entertaining nar
rative?" 0 that some Methodist Plutarch might be raised
up, wielding the " pen of a ready writer," to perform with
fidelity this task, for which succeeding generations would
praise him! It is due to the heroes of Methodism that
they be embalmed in history; that their deeds be re
corded. If ever this is done — and I trust it will be — tho
name of William M'Kendree will occupy a conspicuous

WILLIAM M'KENDREE. 101
place among the noble heroes who have fought valiantly,
and conquered nobly, and shouted victory over their enemies.
His life was that of a Christian hero— his death equally heroic.
" All is well," said the dying sentinel. These were the
last words that trembled upon his pallid lips. How they
thrilled the heart of the Church, as they went over the
hills and valleys where the good bishop had travelled and
preached ! They inspired the ministers with fresh courage, old
men leaning on the top of their staves, with trembling voices
repeated them ; man in his prime echoed them ; and childhood
lisped forth the last words of the dying bishop, " All is well !"
It was his last legacy to the Church — rich and valuable.

^muMtt Wis lllajtr»ti0«5.
M'KENDREE AND THE AGED MINISTER.
"In June, 1788, William M'Kendree accompanied brother
John Easter to conference in Petersburgh, with his mind
deeply affected respecting his call to the work of the ministry.
He trembled at the undertaking, and hesitated to engage in
it, but at the same time he felt all the weight of that sen
tence : ' Necessity is laid upon me ; yea, woe is me if I preach
not the Gospel.' In this state of mind, while walking alone
in the parlour where he lodged, an aged minister came in,
walked up, and took him in his arms. ' Brother,' said he, ' my
mind is powerfully impressed that God has a great work for
you to do, and I believe the impression is from the Lord.
Do n't start from the cross — take it up — go to the work, and
be faithful !' While pronouncing these words the tears ran.

10? THE HEROES OF METHODISM.
down the old man's cheeks, and he left young M'Kendree
with his mind greatly moved. After solemn and fervent
prayer to God, to know his will, he determined to make the
trial, and if he found that his labours were not blessed, he
would decline travelling, and go home ; accordingly, he took
an appointment from that conference, and became an itiner
ant Methodist preacher." — Rev. T. L. Douglass.
M'KENDREE AND HIS FIRST CIRCUIT.
There is something peculiar about the first circuit. Every
thing is new and untried. Much depends upon the recep
tion the young minister meets with, and the counsel that is
given him. Many of our strongest men have been informed,
on their first fields of labour, that they had mistaken their
calling, and that they had better return home.
From the Rev. Daniel De Vinne I received the following :
"Mr. Epps, of Mississippi, gave me an account of young
M'Kendree's first circuit, of the reception he met with, and his
discouragements. " Mr. M'Kendree was sent to a circuit in Virginia, and
came to Mr. Epps's father's house, which was a home for
the preachers. M'Kendree was at that time a tall, slim,
unpolished young man, who had been raised in the woods,
and had seen but little of the world. So unpromising was
his appearance, and so unfavourable was the first impression
made, that Mr. Epps said to a friend, ' I wonder who they
will send next ?' The hour for divine service arrived, and
they went to the house of God ; young M'Kendree trem
bling, and Mr. Epps with a very poor opinion of his talents
as a preacher. After reading and prayer, M'Kendree took
his text, and attempted to look at his audience ; and such
was his embarrassment that he could not lift his eyes from
the Bible, but looked upon the book till he finished his ser
mon. After the sermon Mr. Epps left the house, and sup
posed the preacher would follow him ; but not seeing him, he

WILLIAM M'KENDREE. 103
returned to the church, and there found him seated on the
lowest step of the pulpit stairs, his face covered with his
hands, looking forlorn and dejected, as if he had not a
friend on earth. Mr. Epps invited the young preacher to go
home with bim. Young M'Kendree said, in a mournful
tone, 'I am not fit to go home with anybody.' Mr. Epps
was not a man of a great deal of sympathy, and coolly re
plied, 'Well, you must have something to eat, any way.'
He went home with him. They entered into conversation
concerning his call to the ministry, Mr. Epps expressing an
opinion that he could not preach ; that he had no call to
the ministry, and had run before he was sent ; and con
cluded by advising bim to return home. M'Kendree came
to the same conclusion. In order to facilitate such an
arrangement, Mr. Epps agreed to recall a number of
M'Kendree's appointments that were nearest to him, and
M'Kendree was to take up the most distant, and then return
home. Mr. Epps recalled those he had agreed to, and
M'Kendree went to attend to the same thing. With disap
pointed expectations and mortified spirit, he proceeded on his
way. He came to the first appointment, and told the people
his errand. Some one persuaded him to try to preach ;
at last he yielded, and God blessed him : the Holy Ghost de
scended upon the people, and sinners were awakened and con
verted to God. He then filled the rest of his appointments ;
and instead of returning home, continued to preach ' Jesus and
the resurrection,' and had a year of great spiritual prosperity.
And from that time he went on, became one of the most
successful ministers, and continued in his work till
1 His body with his charge laid down,
He ceased at once to work and live.' "
It is very foolish to form a hasty opinion of a preacher's
talents from his youth or his personal appearance. How
many young ministers have been advised to return home,
who afterward were burning and shining lights ! This was

104 THE HEROES OF METHODISM.
the case with Dr. Adam Clarke, George Roberts, Henry B,
Bascom, and many others. Some have wished them to
return home, because it was the " boy preacher ;" but if they
had listened attentively, they would have found the boy
could preach a man's sermon. Some judge unfavourably
from their personal appearance. Many of the strongest
minds have inferior bodies. Mind is the standard of the man.
Furthermore, talents are not always developed immediately.
It was some time before the giant energies and god-like
powers of Patrick Henry were developed, and some time
before the oratorical talents of Henry Clay were discovered.
Many a young preacher has been discouraged by cold recep
tion, cold criticism, or injudicious advice, and their services
forever lost to the Church.
M'KENDREE AND BISHOP ASBURY.
James O'Kelley was for several years the presiding elder of
Wm. M'Kendree. His influence over him was powerful ; and
he succeeded in so prejudicing M'Kendree against Asbury
and the Methodist Episcopal Church, that at the conference
in 1792 — when the difficulties came to a crisis — he declined
taking an appointment, and sent Bishop Asbury " his resig
nation in writing." But soon after the conference adjourned
he saw the bishop, recalled his resignation, and received an
appointment. The Rev. Henry Smith says : " From a con
versation with Mr. M'Kendree he learned that the character
of Bishop Asbury had been shamefully misrepresented to bim
by Mr. O'Kelley, and that on this account he obtamed leave
to travel with the bishop, and, indeed, made it the condition
of his remaining in the itinerancy. It is quite needless to
say, that an intimate acquaintance with the beloved bishop
created a confidence and friendship which each succeeding
year cemented the more strongly, till they were separated
by death." Bishop Asbury rejoiced when William M'Ken
dree was elected superintendent, and remarked in his Jour-

WILLIAM M'KENDREE. 105
nal : " The burden is now borne by two pair of shoulders
instead of one, and the care is cast upon two hearts and
heads." Bishop Asbury spoke of Bishop M'Kendree in
terms of the highest eulogy. He speaks of the election of
Mr. M'Kendree to the office of bishop, and calls him " dear
brother M'Kendree." TWO POOR BISHOPS.
Bishop Asbury in his Journal sketches and draws the fol
lowing living picture of himself and his colleague : " My flesh
sinks under labour. We are riding in a poor thirty-dollar
chaise, in partnership — two bishops of us ; but it must be
confessed it tallies well with the weight of our purses.
What bishops ! Well, we have great news, and we have
great times ; and each Western, Southern, together with
the Virginia Conference, will have one thousand souls truly
converted to God. Is not this equivalent for a light purse ?
And are we not well paid for starving and toil ? Yes, glory
to God!" M'KENDREE AND MR. M'NAMAR.
When M'Kendree was presiding elder in the West, Rev.
Mr. M'Namar, a Presbyterian clergyman in Kentucky, on
the recommendation of Dr. C. went to bear him preach.
His theme was the extent of the atonement, and salvation
by faith in Christ. Mr. M'Namar was so charmed with his
simple eloquence, and the force of his doctrine, that he said
in himself as he went home, This is the doctrine that is
calculated to do good. It so wrought upon his mind that
shortly afterward, perhaps the next Sabbath, he began upon
tbe same heavenly theme in his own congregation, and the
mighty power of God came down upon him and his congre
gation, and many of them fell to the floor under it, and the
preacher among the rest. I was not present, but was told
of it by some Methodist friends who were eye-witnesses.

106 THE HEROES OF METHODISM.
To the congregation this was strange work, but not so
strange among the Methodists, for, thank God, we kept the
fire burning in the midst of surrounding darkness and oppo
sition. Some of the Methodists began to talk to those in
distress, and also sung and prayed ; but some of the elders,
who were still on their feet, said, " If it is the Lord's work,
let the Lord do his own work ;" but they replied, " The Lord
works by means," and persisted ; some soon found peace and
began to rejoice. As there was some-crowding among those
who were down, one said, " Don't tread upon Mr. M'Na
mar." He heard it, and cried out, " Yes, let them tread on
me, for I deserve it. O, if I and my congregation had been
called to judgment a few weeks ago, what would have be
come of us ?" This was the beginning of the work among
the Presbyterians on the east part of Kentucky, and soon
spread nearly over the state. — Rev. Henry Smith.
M'KENDREE AND THE ENRAGED BROTHER.
"About the year 1798," says Rev. Francis M'Cormick, " the
Rev. Wm. M'Kendree came to preside over us at a quar
terly meeting held by him at brother Philip Gatch's. There
were felt and seen the displays of mercy and grace ; while
our reverend brother was holding forth the word of life, sin
ners were cut to the heart in a wonderful manner ; one young
woman in particular shrieked aloud, as though a sword had
been run through her. Her brother, in a rage, ran to her re
lief, and took her out of the crowd, but the Lord arrested
him, and he began to cry for mercy."
M'KENDREE AND WILLIAM BURKE.
"In August, 1802," says the Rev. Wm. Burke, "we held a
four-days' meeting in Shannon meeting-house, Kentucky. It
continued night and day without intermission. I was em
ployed night and clay. For three nights I did not sleep.
Rev. William M'Kendree preached on Monday morning, and

WILLIAM M'KENDREE. 107
while he was preaching, the power of God rested on the con
gregation, and about tbe middle of his sermon it came down
upon him in such a manner that he sank down into my arms
while sitting behind him in the pulpit. His silence called
every eye to the pulpit. I instantly raised him up to his
feet, and the congregation said his face beamed with glory.
He shouted out the praise of God, and it appeared like an
electric shock in the congregation. Many fell to the floor
like men slain in the field of battle. The meeting contin
ued late in the afternoon, and witnesses were raised up to de
clare that God had power on earth to forgive sins, and many
did say he could cleanse from all unrighteousness. From
this meeting the work went on with astonishing power ; hun
dreds were converted to God, and one of the most pleasing
features of this revival was, that almost all the children of
the old faithful Methodists were the subjects of the work."
M'KENDREE AND THE EXTORTIONER ; OR, THE POWER
OF CONSCIENCE.
"In the summer of 1806, William M'Kendree, then pre
siding elder of the district, was preaching near Maysville,
the landing-place for most of the emigrants to the upper part
of the state of Kentucky. His subject naturally led him
to enlarge on extortion. It was here that the emigrants
were frequently exposed to impositions of various kinds from
a want of knowledge of the prices of the commodities of
the country, &c. With his usual ingenuity, M'Kendree
pressed the subject very closely. ' Yes,' said he, ' it frequent
ly happens that some take advantage of the poor emigrant
too, that has removed to your fine country to become your
neighbour and fellow-citizen ; you sell him your corn or other
produce at double price, and for the corn, when it is worth only
fifty cents the bushel, you can ask a dollar — ah ! and re
ceive it too — of the poor man who has to grapple with mis
fortunes to support his family.' An aged gentleman sitting

108 THE HEROES OF METHODISM.
near the door was discovered to become more and more un
easy. His hoary locks gave him a venerable cast, but the
emotions of his mind were such as to operate upon the mus
cular movement of his features. As the subject was pressed
his agitation increased ; he could stand it no longer, but,
rising from his seat, thus abruptly addressed the preacher :
' If I did sell my corn for a dollar a bushel, I gave them six
months to pay it in.' ' Sit down, my friend,' calmly replied
M'Kendree ; ' sit down, sir, if you please. We are discussing a
subject and delineating a character ; we are not in the habit
of making personal reflections.' " — Theophilus Arminius.
This anecdote illustrates the fidelity of the preacher. It
shows that he " cried aloud and spared not ;" and that there
was in him an honesty and a fidelity equal to Nathan,
when he went to David and said, " Thou art the man !"
It also illustrates the power of God's word. His word is
" quick and powerful, sharper than any two-edged sword."
It cut to the very quick. The guilty extortioner, who had
ground the face of the poor in order to enrich his coffers,
who had taken advantage of their necessities, felt as if
the preacher was acquainted with his mean conduct, and
that he was exposing him before the audience. God's word
is not only a " sword," but a " hammer" and a " fire." It
shows also the power of conscience. There was something
within that interpreted and applied the sermon to the sinner
himself. It was conscience that lashed him like a whip of
scorpions. Happy the man who has the testimony of a good
conscience, and woe to the man that has conscience for his
enemy. M'KENDREE AND THE GENTLEMAN.
In 1807, Mr. M'Kendree and a few preachers concluded to
" visit the regions beyond," " to stretch themselves beyond
themselves." So they penetrated far into the wilderness,
into what was called the ".Northwestern Territory," and

WILLIAM M'KENDREE. 109
there he preached with great power and success the " glori
ous Gospel of the blessed God." At one of his appoint
ments a gentleman said to him : " Sir, I am convinced that
there is a divine influence in your religion ; for though I
have resided here some years, and have done all within my
power to gain the confidence and good-will of my neigh
bours, you have already made more friends here than I
have."

THE SERMON THAT MADE M'KENDREE BISHOP.
Mr. M'Kendree was a member of the General Conference
that met at Baltimore, May, 1808. Two bishops were
elected. On the Sabbath before the election he was ap
pointed to preach in the morning, at the Light-street
Church. This sermon, which had such a powerful influ
ence on his future position, has been glowingly described
by Dr. Bangs, our Church historian. I shall give it in his
own words :
"The house was crowded with strangers in every part,
above and below, eager to hear the stranger; and among
others, most of the members of the General Conference were
present, besides a number of coloured people, who occupied
a second gallery in the front end of the Church. Mr.
M'Kendree entered the pulpit at the hour for commencing
the services, clothed in very coarse and homely garments,
which he had worn in the woods of the West, and after
singing he kneeled in prayer. As was often the case with
him when he commenced his prayer, he seemed to falter in
his speech, clipping some of his words at the end, and occa
sionally hanging upon a syllable, as if it were difficult for
him to pronounce the word. I looked at him, not without
some feelings of distrust, thinking to myself, ' I wonder
what awkward backwoodsman they have put in the pulpit
this morning, to disgrace us with his mawkish and uncouth
phraseology.' This feeling of distrust did not forsake me

110 THE HEROES OF METHODISM.
until some minutes after he had announced his text, which
contained the following words : ' For the hurt of the
daughter of my people am I hurt ; I am black ; astonish
ment hath taken hold on me. Is there no balm in Gilead ?
is there no physician there ? Why, then, is not the health
of the daughter of my people recovered ?' Jeremiah viii,
21, 22.
"His introduction appeared tame, his sentences broken
and disjointed, and his elocution very defective. He at
length introduced his main subject, which was to show the
spiritual disease of the Jewish Church, and of the human
family generally ; and then he entered upon his second prop
osition, which was to analyze the feelings which such a
state of things awakened ih the souls of God's faithful am
bassadors : but when he came to speak of the blessed effects
upon the heart of the balm which God had provided for the
' healing of the nations,' he seemed to enter fully into the
element in which his soul delighted to move and have its
being, and he soon carried the whole congregation away with
him into the regions of experimental religion.
" Remarking upon the objections which some would make
to the expression of the feelings realized by a person fully
restored to health by an application of the ' sovereign balm
for every wound,' he referred to the shouts of applause so
often heard upon our national jubilee, in commemoration of
our emancipation from political thraldom, and then said,
' How much more cause has an immortal soul to rejoice and
give glory to God for its spiritual deliverance from the bond
age of sin !' This was spoken with a soul overflowing with
the most hallowed and exalted feelings, and with such an
emphasis, that it was like the sudden bursting of a cloud
surcharged with water. The congregation was instantly
overwhelmed with a shower of divine grace from the upper
world. At first, sudden shrieks, as of persons in distress,
were heard in different parts of the house ; then shouts of
praise, and in every direction sobs and groans. The eyes of

WILLIAM M'KENDREE: 111
the people overflowed with tears, while many were prostrated
upon the floor, or lay helpless on the seats. A very large,
athletic-looking preacher, who was sitting by my side, sud
denly fell upon his seat, as if pierced by a bullet, and I
felt my heart melting under emotions which I could not
well resist.
" After this sudden shower the clouds were dispersed, and
the Sun of Righteousness shone out most serenely and de
lightfully, producing upon all a present consciousness of the
divine approbation ; and when the preacher descended from
the pulpit, all were filled with admiration of his talents, and
were ready to ' magnify the grace of God in him,' as a chosen
messenger of good tidings to the lost, saying in their hearts,
'This is the man whom God delights to honour.'"
Bishop Asbury, who was present, was heard to say that
tbe sermon would make him a bishop, and his prophecy
was true ; for on the 12th of May, the day that the resolu
tion passed to elect and consecrate an additional bishop, he
was elected. The number of votes cast was one 'hundred
and twenty-eight ; of which Mr. M'Kendree had ninety-five
in his favour, and the remainder were divided between E.
Cooper and Jesse Lee. It was the largest majority by which
any bishop has been elected, except Bishop Asbury. He
was consecrated to the office of bishop, or superintendent of
the Methodist Episcopal Church, on the 17th of May, 1808,
in the Light-street Church, by Bishop Asbury, assisted by
Rev. Messrs. Garrettson, Bruce, Lee, and Ware, who were
the oldest and most prominent elders in the ministry at that
time. BISHOP M'KENDREE AND THE PENITENT.
In the summer of 1809, a camp-meeting was held on the
farm of the Rev. John Collins, in Ohio. Bishop M'Kendree
with many others attended. On Monday morning the sacra
ment of the Lord's Supper was administered. The ministers

112 THE HEROES OF METHODISM.
were all invited around the table to partake of the holy em
blems. The venerable bishop offered the consecratory prayer,
and then distributed to the under-shepherds the bread and
wine. A solemn stillness reigned around, only broken by a
deep sigh or a half-suppressed sob, while one after another
of that large congregation came to celebrate the scenes of
Gethsemane and Calvary. Nearly in front of the bishop,
beyond the altar, stood the weeping penitent, reclining her
head upon the shoulder of a converted sister, and sobbing as
if her heart would break, while she gazed upon the scene.
Her appearance and manner attracted the attention of the
benevolent M'Kendree, and, looking toward her, he said, " My
phild, come here, and kneel at the foot of the cross, and you
shall find mercy."
" Do you think," said she through her .tears, " so vile a
sinner as I may venture to approach the sacramental board,
and take in my unholy hands the emblems of the Saviour's
dying love ?"
"Yes, my child ; it was for just such sinners as you the
blessed Jesus died, and while writhing in his last agonies, he
demonstrated his power and willingness to save by taking
the penitent malefactor with him to heaven."
" Then I'll go to Jesus," said she ; and hurrying to the
table, she fell upon her knees and cried aloud to God. With
streaming eyes the bishop administered the bread, and just
as her lips tasted tbe wine of the sacramental cup, pardon
was communicated and heaven sprung up in her heart. In
stantly she rose to her feet, her face shining like that of
an angel, while, with an eloquence that went to every heart,
she told the story of the cross and the wondrous power ot
Christ to save. All seemed to partake of the common joy
of that renewed spirit. This young lady accompanied us to
the camp-meeting. To the graces of ber person, for she was
charmingly beautiful, were added a brilliant mind. She was
amiable and lovely, the charm of the neighbourhood.
Scarcely had we arrived on the ground before she was con-

WILLIAM M'KENDREE. 113
victed. During Saturday and Sunday she seemed to be in
extreme agony of mind. Her prayers and tears excited the
sympathy of all hearts. I had supposed that only such as
were converted, and were the children of God by faith in
Christ Jesus, were entitled to a place at the Lord's table. —
Finlefs Autobiography. M'KENDREE AND THE CALVINISTS.
In 1811, on a western tour, Bishop M'Kendree preached at
Granville, and the Calvinists sent him a note, requesting him
to preach his principles in full. This he did to their satis
faction ; and in addition thereto, as a work of supereroga
tion, gave an exposition of Calvinism. After the discourse
three elders of the Presbyterian Church came to his lodg
ings and attacked him with great zeal. In a short time,
however, they were so completely confounded that they went
away ashamed of the inconsistencies of theh doctrines. —
Finley's Autobiography.
M'KENDREE AND THE WESTERN CONFERENCE.
" In the fall of 1804," says the Rev. John Meek, " our con
ference was held at brother Griffith's, in Kentucky. Bishop
Asbury did not get there. Rev. Wm. M'Kendree was elect
ed president of the conference during its session. When it
was announced that he was the choice of the brethren,
as chairman of the conference he arose, and in a flood of
tears, expressed his deep sense of obligation to his brethren
for the confidence they had placed in him, and begged their
indulgence, and also their fervent supplication to the great
Head of the Church that he might be sustained. And, in
deed, there appeared to be but one feeling to pervade the
whole, pure friendship; for here let me say in those days of
suffering and of toil, the blessed law of kindness was the
governing principle. And verily, we had a blessed season of

114 THE HEROES OF METHODISM.
the divine presence ; for the God of the wilderness was with
us of a truth. Our beloved M'Kendree presided with great
ability, and I believe I am correct when I say that the
preachers seldom, if ever, received their appointments with a
better state of feeling, or went more cheerfully to their dif
ferent fields of labour."
M'KENDREE AND THE QUARTERLY MEETING.
"In 1804," says the Rev. Maxwell P. Gaddis, "a quarterly
meeting was held at John Prathers', Kentucky. William
M'Kendree was the presiding elder of the district. On
Saturday preaching was held in a grove adjoining the house.
On Sunday morning the Lord rained down righteousness
upon his people. At 1 1 o'clock M'Kendree preached in the
house, and John Sale in the barn at the same time. The
power of God fell upon the people, and some were prostrat
ed, and cried to God for mercy, and some found peace in
believing. Mr. M'Kendree fell prostrate under the mighty
power and glory of God also. A number fled out of the
house, but fell in the yard, and cried aloud for mercy. As
the preaahing in the barn was over at the same time, the
two congregations met in the yard. The Lord then made
bare his holy arm in the sight of all the people. Sinners
were cut to the heart. Many fell under the mighty power
of God, and cried out, 'Men and brethren, what shall we
do ?' It was a memorable day, such as had never been wit
nessed in that section of country before. Among the con
verts on that occasion was the Rev. George C. Light. Bishop
M'Kendree was often heard to say, that in all his previous
travels he had never witnessed so remarkable a display of
converting power."
BISHOP M'KENDREE AND THE CONFLAGRATION.
Bishop M'Kendree was remarkable for his great presence of
mind. He illustrated this trait in his character in 1812,

WILLIAM M'KENDREE. llfi
while preaching in John-street, one Sabbath morning.
During the service the cry of " Fire ! fire ! fire 1" was heard.
The fire was not far off. It was the great fire in Chatham-
street, that burned from what is now the Park, to Pearl and
William streets. The alarm threw the congregation into
confusion, and they commenced running out. With the
utmost calmness said Bishop M'Kendree, " Let the men go
to the fire, for they probably can do some good ; let the
women remain, and I will preach to them." He did preach,
while the fire was raging, a solemn and impressive sermon
to the women.
BISHOP M'KENDREE AND SAMUEL PARKER.
The Rev. Samuel Parker excelled in singing. His voice was
one of uncommon melody, and well cultivated ; and he under
stood the science of music. " We were told," says the Rev.
J. B. Finley, " by Bishop M'Kendree, that when he was on
the Hinkston circuit, at one of brother Parker's quarterly
meetings, the bishop mentioned to Mr. Parker a tune which
he had heard in the southern part of Kentucky, that so
interested and thrilled him that it had been sounding in his
mind ever since. The bishop was deprived, like many
others, of the wonderful gift of song, though he had an ex
quisite ear for music, and was said to be a connoisseur. Mr.
Parker told the bishop he thought he could produce the
tune ; and for this purpose they both retired to the woods.
The plan for its production, or rather reproduction, was this.
The preacher sounded the various notes, and the bishop'
would tell him when a note accorded with the tune. Thus
he continued till he had written every note of the entire piece.
The time for preaching having arrived, they went into the
congregation, and, to the utter astonishment of the bishop,
the tune was sung to appropriate words ; but with a melody
and a power which not only affected the bishop, but the whole
congregation to tears." ^Sketches of Western Methodism,

116 THE HEROES OF METHODISM.

BISHOP M'KENDREE AND REV. JOHN F. WRIGHT.
" When I was stationed in Newbern, North Carolina," says the
Rev. J. F. Wright, " my first station, Bishop M'Kendree made
an Episcopal visit to that place, and spent some time with
us. As I was a young preacher, he gave me much instruc
tive and excellent advice ; but there was one sentence which
made a deeper impression on my mind than all the rest.
' John,' said he, ' you must be guarded here, and not get
as flat as a pancake in your preaching ; try to keep as
round as a bullet.' This advice had a fine practical effect upon
the preacher, and will continue its influence on him until he
dies. A word in season, how good it is !"
This is not a distinction without a difference. What a
vast difference there is between pancake and bullet preach
ing ! The one flat, the other round ; the one soft, the other
hard ; the one inefficient, the other effectual. What effect
would pancake preaching have had upon the extortioner?
would it have pierced the crust of his selfishness ? No,
nothing but bullet-preaching would answer. Who would
not pray to be delivered from preaching as soft and flat as
a pancake, and earnestly desire bullet-preaching, the preach
ing that is efficient?
BISHOP M'KENDREE'S SERMON BEFORE THE NEW-
ENGLAND CONFERENCE.
The Rev. W. C. Larrabee gives the following beautiful and
life-like description of the personal appearance of the bishop,
and his sermon on that occasion :
" I had once, and only once, the good fortune to see and
hear Bishop M'Kendree. It was at the session of the New-
England Conference, at Durham, in the state of Maine, in
the year 1814. I was then a small boy, but I had heard
of the fame of Bishop M'Kendree, On Sabbath morning I

WILLIAM M'KENDREE. 117
made my way over the fields and pastures, and through the
woods, to the old Methodist Church, which stood in a rural
region on the hill-side. When I arrived at the house I found
no room — not so much as about the door. Being, however,
a little fellow, I contrived to work a tortuous passage through
the crowd, and to reach a position near the altar, in full
view of the preacher. He was just rising to give out his
text. His tall and manly form, his dignified and command
ing appearance, struck me with admiration. Distinctly
and impressively he read his text, Deuteronomy xxx, 19 :
'I call heaven and earth to record this day against you,
that I have set before you life and death, blessing and
cursing. Choose life, that both thou and thy seed may live.'
Without apology or laboured introduction he proceeded at
once to his main subject. His manner of speaking was dif
ferent from any I had ever heard. He would speak for a
few sentences rapidly, in a colloquial style ; then he would
rise in declamation, and make the old house ring with tho
powerful tones of his magnificent voice. Suddenly he would
descend to a lower key, and employ, under-tones, sweet and
soft as the jEolian lyre. ^At times the feelings of the audi
ence would become, under his stirring appeals, most intense,
and one simultaneous shout would; leap from a hundred
tongues. Young as I was, I was deeply affected with wonder
and delight at the powerful eloquence and commanding ap-.
pearance of the distinguished stranger. The man, the man
ner, the voice, and the discourse, all made; on my youthful
heart an. impression, which the long years that are passed
have failed to wear away."
BISHOP M'KENDREE'S SERMON AT PARIS, NEW- YORK.
"During the session of the Genesee Conference in Paris,
N. Y, in 1816," says the Rev. Abner Chase, " Bishop M'Ken
dree preached on the Sabbath a sermon which is remem
bered by many until the present time. ' The multitude

118 THE HEROES OF METHODISM.
assembled on the occasion was very great. The entire
church was given up to the female part of the assembly ;
and even then, perhaps, not one-half of that class were able
to get in. A staging was prepared, reaching through one
of the windows of the church— the sash being removed, so
that the bishop could stand within or without the house, as
he might choose to vary his position — and seats were pre
pared on the north side of the house, where the bishop stood ;
but not sufficient to accommodate more, perhaps, than one-
fourth of the assembly. The greater part were obliged to
stand, Or lose tbe opportunity to hear. The bishop took
his stand ; but the current of air was so strong through the
window, and his asthmatic affection was so severe, that he
hesitated to commence. After standing a short time, he
called me to him, and said, ' I think I cannot succeed in an
attempt to speak here.' I told him if he thought he could
not preach there, we would clear his way to the pulpit, and
those who could not hear must bear their disappointment.
The bishop paused again for a moment, and then stooping
toward me, as I stood upon the floor, said, with a smile
which was peculiar to himself, 'I will try it here, in the
name of the Lord.' That expression and that smile are as
vividly before my mind now as though it were but yester
day. He commenced and gave out a hymn ; after this was
sung he knelt upon the staging, and while at prayer his
voice became more and more clear and strong. He arose
and gave out his text, 1 Cor. i, 22-24 : ' For the Jews
require a sign, and the Greeks seek after wisdom : but we
preach Christ crucified, unto the Jews a stumbling-block, and
unto the Greeks foolishness ; but unto them which are called,
both Jews and Greeks, Christ the power of God, and the
wisdom of God.' He proceeded for a few minutes, and was
evidently rising above all his embarrassments, and exclaimed,
' Thanks be to God, the shackles are all off; there is no tram
melling here now !' I can only say, What a sermon ! and what
power attended it ! There were present to hear this sermon

WILLIAM M'KENDREE. 119
several ministers of different denominations besides our own ;
and when the services were closed there was an inquiry
among them, one after another, what they thought of the
sermon. 'Why,' said one of them, 'Doctor  cannot
hold a candle to him.' "
Bishop M'Kendree was an acquaintance and warm friend
of General Andrew Jackson ; and in the course of this ser
mon he gave some striking anecdotes of the general, which
produced a fine effect upon the congregation. I will relate
one of them.

GENERAL JACKSON AND THE NOISY PRAYER-
MEETING.
The memorable 8th of January, the day of the battle
of New Orleans, was a Sunday. The general, expecting
every hour an attack from the British army, had, in the
morning, given orders that no man should be far from his
place, and that the strictest order should be preserved, and
no unusual noise made in the camp. There were some
pious men in the army, who had assembled in one of the
tents after breakfast, and engaged in a prayer-meeting.
Becoming fervent and animated in prayer, one of the offi
cers came to the tent and ordered them to discontinue the
meeting, alleging that they were disobeying the orders
given in the morning by General Jackson. They assured
the officer that they had no disposition to disobey, and if
he would allow them the privilege, they would appeal to
the general. To this proposition the officer assented, and
agreed to accompany two of their number to the general's
quarters, to hear his decision of the question. They went,
accordingly, and the officer stated the case to the general,
remarking that be had forbidden the continuance of the
meeting because they had become warm and loud in their
prayers, which he considered a violation of the general's
order given in the morning, that no unusual noise should be

120 THE .HEROES OF METHODISM.
made in the camp. Upon which the general replied, " God
forbid that prayer should be an unusual noise in my camp."
They returned, and the prayer-meeting went on until they
were called into the field of battle.

A NOBLE WOMAN AND 'A NOBLE TOAST.
The other anecdote related by Bishop M'Kendree was this.
There was in New Orleans, soon after the battle, a meeting
of the officers of the army, to celebrate the victory which had
recently been obtained, to which celebration the officers,
whose ;wives were in the vicinity, were invited to bring their
ladies with them. After dinner toasts were given by the dif
ferent officers, in praise of General  , Colonel  ¦, Major
 , Captain  , &c. After which the ladies were
called upon for toasts ; and the wife of the officer at the
head of the table was personally requested to give the first.
She hesitated, but, being urged, finally gave this short sen
tence, " Glory to God !" Upon hearing this all seemed
struck with amazement ; and, after a short pause, one of the
officers expressed his surprise, and desired the lady to
explain. In reply she said : " I have sat here and heard
glory given to man, and I would by no means withhold
or oppose giving due honour to the good and the brave.
But there is a power above all these, without the aid of
which these valiant men could have achieved no victory;
and as I was urged to express a sentiment, I felt in duty
bound to acknowledge the hand of Jehovah in the victory
which you are celebrating :" and then added, " Gentlemen, I
again say, Glory to the God of armies, by whose aid you have
obtained this victory." To this sentiment the company then
responded with apparent cheerfulness.

WILLIAM M'KENDREE. 121

BISHOP M'KENDREE AND THE LITTLE BOY.
"At a camp-meeting," says the Rev. J. B. Finley, in his
" Sketches of Western Methodism," " held on C. S. camp
ground, the venerable Bishop M'Kendree was present, and
preached to the children and young people. On this occa
sion the bishop noticed a little boy who was much affected.
Being intimately acquainted with the family, and knowing
the child well, the bishop invited him into the tent, and
conversed and prayed with him, laying his hand upon his
little head, and commending him to God. That afternoon
the doors of the church were opened, and this boy went for
ward and presented himself as a probationer. He was re
ceived, and continued to attend regularly to his religious
duties, never absenting himself from a prayer-meeting or a
class-meeting, or preaching, when he. could attend. He was
but a mere child, and as he would sit in class, no one, either
leader or preacher, would speak to him, or pay him any at
tention. At this his young heart was much aggrieved, and
he was sometimes tempted to go no more ; but he con
tinued to hold on till his grandfather, who was a travelling
preacher, should visit them, and he would speak to him on
the subject. At length the grandfather, came; and when
he was sitting alone one day, he came to him and said :
" ' Grandfather, I want to ask you a question.'
" ' Well, my child,' said the old man, ' what is your wish ?'
" ' Well, it is this,' said he : ' Do you think I am too young
to serve God, and belong to the Church ?'
" ' No, not at all, my child, said the venerable saint, with
emotion. 'Your mother embraced religion when she was
only seven years of age ; and we have many examples in the
Bible where children became religious in the dawn of life,
such as Samuel, and Josiah, and Timothy; and the Scrip
tures say, " Out of the mouths of babes and sucklings God
has perfected praise." But why did you ask this question V

122 THE HEROES OF METHODISM.
"'At a camp-meeting,' said the child, 'where Bishop
M'Kendree preached to us children, I resolved I would be a
Christian ; and when brother C. opened the doors of the
church, I went forward and joined. I have been to meet
ing every time since, and staid in class ; but no person says
a word to me about religion, and I thought they considered
me too young to be noticed.'
" ' Well,' said the grandfather, ' I will go with you to meet
ing next Sunday, and if the preacher does not speak to you
when he meets the class, do you rise up and ask him the
reason. Do you understand ?'
" ' Yes, grandfather, I will.'
" The day came, and the grandfather and the child were
at meeting. When the congregation was dismissed the
preacher commenced leading his class ; and all were spoken
to, as usual, but the little boy. He made an effort to rise,
but his heart failed him. The grandfather seeing this, said,
' Brother L., little J. has a question to ask you.' The child
then rose, and in a simple manner gave his experience, not
forgetting to allude to his not having been spoken to. At
this the preacher blushed, and the class-leader wept, one af
ter the other confessing their delinquency, and promising to
do better for the future. That child has grown to manhood,
and has a family, and has been a useful and highly accept
able member of the Church."
There is a moral to this touching incident. Never neglect
or overlook a child. The example of Bishop M'Kendree is
worthy of imitation as well as admiration.
BISHOP M'KENDREE AND THE UNION MEETING
HOUSE.
Union meeting-houses have been no blessing to us, but a
great injury. For two years I was stationed in a Union
Church. From ever being stationed in another, "good
Lord, deliver me."

WILLIAM M'KENDREE. 123
The following incident, related by the Rev. Abner Chase,
will illustrate the evil : "We had in the town of Litchfield,
N. Y., what was called a ' Union meeting-house,' built by
Presbyterians, Baptists, and Methodists ; but, as is the case
hi most instances of the kind, instead of a union it was a
contention house. In 1814 we had a love-feast and a sac
ramental season appointed there. Bishop M'Kendree was
passing through that part of the country, and he spent a
Sabbath with us. When Sunday morning came, a certain
man, who claimed to be a proprietor in the house, went early
in the morning and took one of the doors from tho hinges,
laid it down upon the floor, and sat upon it, to prevent our
holding the love-feast in due form. Having learned what
was going on, I asked the bishop if he was willing to preach
in the grove, which was near by, to which he consented.
We therefore gave up the love-feast, and before preaching
held a meeting for prayer and speaking in the grove, having
previously posted a man in front of the church- yard, to notify
the people where the meeting was, and to request all not to
go to the church, so that the man had the privilege of sit
ting upon his door unnoticed by any one, until he was weary
and ashamed ; and then he got up and went home."
BISHOP M'KENDREE AND HIS DYING SISTER.
We have seen the bishop on the circuit, in the pulpit, in the
chair presiding at the conference ; we are now to behold him
in a different attitude — in the room of his dying sister.
We enter the chamber where the dying sufferer lay, and
behold the brother, an angel of mercy, watching by her dying
bedside till angels whispered,
" Sister spirit, come away."
We read of a friend that sticketh closer than a brother.
Then a brother will stick very close; the love of a true
brother indeed is pure, genuine, lasting. This was the case
with Bishop M'Kendree. The following pages show the
6*

124 THE HEROES OF METHODISM.
kind of heart that beat in his bosom ; the sympathy of his
nature, the tenderness of his soul. • Never does he appear
greater or better than in the room where his sister exchanged
mortality for immortality.
The bishop's sister, Frances, was converted under the la
bours of that mighty man of God, John Easter, July 2 2d, 1 7 87,
Two years after, her mother sweetly fell asleep in Jesus.
In 1810 the family moved to Tennessee, where the father
died triumphantly in 1815, having lived four-score and
eight years. A few weeks before the death of the venera
ble father, the daughter, Frances, was married to the
Rev. Nathaniel Moore. In 1823, consumption began to
undermine her constitution, and threaten her dissolution.
"On the 18th of November, her brother, Bishop M'Ken
dree, in company with Bishop Soule, arrived at Mr. Moore's,
and found Mrs. Moore sinking very fast under the pressure
of disease ; but her mind was composed and calm. She had
felt the want of religious conversation in that free and- par
ticular manner which treats of the feelings of the heart, and
the peculiar exercises of the mind under various and com
plicated afflictions ; for her friends had . by some means
omitted indulging in that degree. of freedom. with her which
would have led to this point. The way being opened by the
bishops, she conversed, very freely and frequently on the
important subject of religion, in which she unreservedly spoke
of her experience and manner of living for thirty-six or thirty-
seven years; of the evidence she had of her acceptance with
God, her faith in Christ, and her hope of eternal happiness.
She said she felt no condemnation, yet she was conscious of
not having improved the grace and opportunities afforded
as she ought; that she was sensible of the want of more
grace, and earnestly desired a more free and easy access to a
throne of mercy, and more intimate communion with Jesus,
She said she was not willing to finish her course without
clearer views and a stronger evidence of everlasting happi-

WILLIAM M'KENDREE. 125
" On the 24th the bishops left Mr. Moore's to attend the
conference in Columbia ; and having finished the business
of conference, they returned to Mr. Moore's on the 2d day of
December, and found her mind nearly in the same situation
as when they left her, while her system was rapidly declin
ing. . She earnestly prayed for clear views, and a strong evi
dence of future. happiness, and was supported by an encour
aging expectation that her prayer would be answered. She
knew that God was with her, and believed that he would
take care of her. She was not flattered either by her phy
sicians or friends : they had for some time given up all hopes
of her recovery, and she was informed of their opinion, nor
did she manifest any symptoms of alarm at the information ;
for she believed as they did ; and her desire to know God
more fully increased as her health declined.
" On the 16th her brother left her to visit a neighbouring
society, and on the 20th he returned, and found her mind
still calm and composed, and much resigned to the will of
God : her comfort was increased, but her strength fast de
clining. She was very free and particular in conversation
on her situation and prospects of future bliss and happi
ness. ¦ " On the night of the 23d, about midnight, the bishop was
waked up and called to visit Mrs. Moore. He hastened to
her apartment, and found her, for the first time, much ex
cited; and her sister, who was watching alone, deeply affected :
neither could comfort the other. Mrs. Moore's mind was
strongly excited, but there was no appearance of confusion
or fear:' it assumed the character of deep concern, produced
from, conviction. With nerves, countenance, and voice firm
and. regular, she briefly rehearsed her walk with God, her
faith in Christ, and her hope of happiness after death ; ' but
now,' said she, ' when the time draws nigh, I am afraid. I
have been thinking on the dreadful consequences of being
deceived- How if I never had religion ! if it has all been
delusion ! How shall I appear before my Judge ! It is an

126 THE HEROES OF METHODISM.
awful thought ! I feel fear, and it alarms me.' Ihis was
an eventful and important moment. The grand enemy
had assailed her with all his art and subtilty, and was about
to succeed in depriving her of those comforts and enjoyments
which enable the Christian to die triumphantly; but, for^
tunately for her, a minister of Jesus was at hand, who was
mot ignorant of Satan's devices, and who reflected as she
made those statements, and at once saw the design of the
enemy. When she had finished her observations, the bishop
took up the subject of temptation, and made some remarks
on its nature, the design of the tempter, the artful form of
his insinuations, and the consequences of admitting the
probability of his suggestions, and reasoning on them. In
a situation like this he pointed out to her the Christian's re
course, showing that the strength of Jehovah was pledged
for his deliverance, and the safety to be enjoyed by trusting
in it ; how the enemy ought to be met on such occasions,
and the way of exercising faith in the exceeding great and
precious promises given us in the word of God, together with
the certainty of help and deliverance from the Most High.
To these statements Mrs. Moore listened with silent and
solemn attention ; after which she paused, as if her mind
was examining their force; then asked some questions, in
order to remove more fully every shadow of difficulty from
her mind ; after which she reflected some, moments, and said,
'I am satisfied,' and requested that she might lie down.
After remaining composed for some time, she was asked if
her mind was at rest. She replied, '! Yes, bless the Lord !'
'Has your confidence returned,' said the bishop. She an
swered, ' Yes, glory to God ! it is stronger than ever.' After
this her mind remained, as usual, tranquil and calm, her
faith firm in Christ, and her hopes and confidence in God
strong and unshaken.
" On the morning Of the 25th, about six o'clock, the
bishop was requested to hasten to her room. He found her
sitting in the bed, supported by her nephew and his wife,

WILLIAM M'KENDREE. 127
her sister and two servants, all bathed in tears, expecting
her hour had come, and that she was just about to take her
flight from this world; but it proved to be a transport of
holy joy, altogether out of the ordinary way with her.
She exclaimed, ' Jesus is come ! Glory ! O, the joy — the
consolation- — the fulness of free salvation ! There is enough
for all as well as me ! Bless the Lord, O my soul ! I am
not only happy, perfectly happy, but my pain is all gone.
I feel well and strong enough to run a mile. Glory —
honour ! O, love Jesus ! for he is good — very good to me.'
Her observations and her actions throughout this extraordi
nary season of transport and joy were fully expressive of an
entire exercise of reason, a firm and unshaken faith, together
with, a satisfactory knowledge of the evidences on which her
faith rested. It was divine love filling the heart, and run
ning over ; and the sacred flame was felt by all in the
room. " On Wednesday, the 29th, the bishop visited her very
early in the morning, and found her composed and happy :
but she observed, 'Last night in my meditations, as I
thought seriously on death, I tried to bring it as near as I
could ; but in approaching it I felt some fear. For somo
time I have felt no fear of death ; but now, as he approaches
nearer, I am afraid. What can be the cause ? Is it want
of grace ?' He asked her if death, the solemnity and pain
•of dying, was the object of ber fear ; or was the object of her
fear beyond death. To this she replied, without the least
hesitancy, ' It is death ! Bying appears to be very solemn
and awful ; but, thank God, there is nothing beyond death
but what appears to be desirable to me : but why should we
fear to die ?' This seemed to be the last effort of the enemy
to assail her, and, if possible, to deprive her of uninterrupted
comfort; but the Lord, in his mercy and providence, had
sent her affectionate brother, Bishop M'Kendree, as an angel
of peace, to minister comfort and consolation to her in this
trying moment. After some remarks on our innate aver-

128 THE HEROES OF METHODISM.
sion to pain, which in its nature is an object of fear, he
observed to her that affliction is not joyous, but grievous ;
that our Lord prayed, if it were possible, that this cup (of
suffering) might pass from him; and that if martyrs and
saints in every age, and to the present day, triumphed over
death, it was not because death and pain were changed in
their nature, or ceased to be what they really were, the last
enemy we had to contend with; but by obtaining such
transporting views of Jesus, heaven, and glory, as St. Stephen
and many others have bad, by which their faith and con
fidence are so confirmed and strengthened that they are
enabled to pass triumphantly through death, in anticipation
of the joys which enable us to say, ' O death, where is thy
sting ? 0 grave, where is thy victory ? The sting of death
is sin, and the strength of sin is the law ; but thanks be to
God which giveth us the victory through our Lord Jesus
Christ.' Her mind from that time appeared to be perfectly
satisfied: the enemy was not permitted to molest her, or
interrupt her peace.
¦ Not a cloud did arise to darken the skies,
Or hide for a moment the Lord from the eyes.'
"On the morning of the 31st, immediately after prayer,
which was by seven o'clock, her brother took a seat near
her bedside, but said nothing. ' Brother,' she said, with a
very feeble voice, ' I am very sick this morning. I am sick
all over.' He replied, ' Yes, you are sick'; we see it, and
none of us can help you.' ' No,' said she, ' you cannot help
me; but you would if you could.' 'But,' said he, 'the
Lord can help you, and he is all-sufficient.' Her countenance
instantly revived, her voice resumed its usual tone, and she
said, 'Yes, the Lord can help me: in him is my trust ; tohiml
constantly pray when I am awake, and I have confidence that
he will stand by me and support me to the last.' About
twenty or thirty minutes afterward she was raised and sup
ported on the bed, and prayer was again proposed, of which

WILLIAM M'KENDREE. 129
she approved, and desired all present to pray constantly for
her, and to bear her up. While at prayer she would add
very fervently, ' Amen ! Lord, hear prayer.' The company
rose from their knees weeping, and deeply affected. Being
supported' as she sat up on the bed, she rejoiced and praised
God. Said she, ' I have an abiding confidence in -God : my
joy is inexpressible. I am perfectly easy : no pain — -no dis
order about me ;' and for a short time her actions in some
degree' corresponded with what she. professed to feel. She
said", ' I am resigned to the will of God. The Lord is good.
I have no cause of complaint. He has wiped away all my
tears. I have no tears to shed with you.' Those who were
present remarked the change from extreme debility to a sur
prising degree of strength, and also her composure and
deliberate manner of expression; but the surprise ceases
when we consider the astonishing effects of the grace of
God manifested to a believer in Jesus. This being the day
in course for preaching at the meeting-house, she was in
formed, that the bishop desired to go to meeting, if it met
with her approbation. She said, ' Yes, 0 yes ! go to meet
ing.' ' Sometimes she was suddenly attacked with overwhelm
ing sickness ; and when asked what part was most affected
by those sudden attacks, she would say, ' I am sick all over ;
my feelings are indescribable.' Once she observed, 'I feel
very strangely ; it affects me all over ;' and very composedly
asked, 'What can be the cause? Is it death?' On this
day, about eleven o'clock, a very sudden attack of this
sickness took place. She apprehended approaching dissolu
tion, and expressed a wish to see her brother. The afflic
tion progressed to an alarming degree. She became pale
as a corpse ; the organs of speech ceased to perform their
office ; she was perfectly limber ; and every one present ex
pected that ' death must ensue. However, she survived.
Thirty-five, minutes after twelve her brother ' returned, and
found her considerably revived, tolerably easy, quite com
posed, and " perfectly resigned ; but she was exceedingly

130 THE HEROES OF METHODISM.
weak and feeble, and from this time she sunk very
fast. "On the morning of January 1st, 1825, she was very
feeble, having been much troubled by her cough, and slept
but little the preceding night. At half past ten o'clock she
was asked, ' How do you do ?' She replied with a feeble
voice, ' I have no pain : I am easy, except a pressure on
the lungs, which makes it hard to breathe and cough.
I am very feeble. I am going fast, as you see.' She was
asked if she had supporting faith ; to which she replied,
'Strong in faith— all is well — bless the Lord!' One
present said, ' Let me die the death of the righteous :'
to which she responded, 'And let my last end be like
his.' /' On Sabbath morning, January 2d, she said in broken
accents, ' 0 that I could talk !' About four o'clock, as her
nephew and sister stood by, and supported her — for hei
cough was so troublesome she could not lie down — she
said, ' Children, how is your faith for me ?' He replied,
' Mine is very strong.' She said, ' Nancy, how is yours ?'
The answer was, ' Our faith is strong.' ' So is mine,' said
she, and added, ' I wanted to know, for I am almost gone,
but have a strong hope.'
"Between five and six o'clock on the morning of the
3d, her brother came down stairs, and on entering her room,
he asked, ' Is all well ?' She answered, ' Yes, I am easy.'
' Have you peace and comfort still ?' said he. She replied,
' Yes, my peace is like a river.' He again asked her, ' Can you
trust the Lord ?' and she readily answered, ' I have full con
fidence in God — bless the Lord.' About nine o'clock her
brother was called in haste into her room. She sat leaning
on her nephew, supported by his wife and her sister, who
were all absorbed in tears. Her aspect was indicative of
dissolution. After a solemn pause, the bishop asked her,
' Is all well?' by which expression she knew he meant
much ; and she answered, ' Yes; Jesus is come.' He said,

WILLIAM M'KENDREE. 131
' Amen — even so, come Lord Jesus !' when, with her hands
feebly raised, she responded, 'So be it! Glory! 0, the
beauty !' These were her last words. She was gently
inclined, leaning on her nephew, and supported as already
mentioned ; and in this position, as one sweetly falling
asleep, she remained perfectly calm — no cough or appear
ance of pain. Once, on attempting to swallow, her throat
being very sore, a wrinkle was seen in her face ; but it was
only for a moment, and her face resumed its natural smooth
ness. In about fifteen or twenty minutes her breath grew
shorter, but she breathed easily with her mouth closed : her
hands and eyes were in their usual praying position. At
length she extended her arms, with an easy, regular motion,
and moved or straightened them twice ; her chin gradually
dropped ; and without a struggle, or the least appearance
of any exertion, reaching after breath, a groan or sigh, she
fell asleep as in the arms of her Saviour. An exit from this
world so composed and easy, and at the same time so
triumphant, falls to the lot of but few ; and as her
nephew's wife said, a few minutes after she ceased to
breathe, so will I say, '0 that my last end may be like
hers.'" Such is the description given by the Rev. Thomas L.
Douglass, of the bishop and his dying sister, Frances, who
was lovely in life, and still more lovely in death. The
account was published in the Methodist Magazine in 1826,
from which I have made the above extracts.
It is singular that the words which the bishop twice ad
dresses to Frances, "Is all well?" were his own last words
as he was " passing away." The dying hero exclaimed, " All
is well!" Long ago the brother and sister have met where all will be
eternally well, in the regions of perpetual sunshine, " where
no friend goes out, no enemy comes in."

132 THE HEROES OF METHODISM.

BISHOP M'KENDREE'S FAREWELL TO THE GENERAL
CONFERENCE.
" I was present," says the Rev. James Quinn, " when Dr. Coke
presided for the last time in the General Conference ; also
when the sainted Whatcoat for the last time sat in the chair
of the General Conference. So, also, when we were blessed
for the last time with the presence and godly counsel of the
never-to-be-forgotten Asbury. I was present at the General
Conference in which George — the holy, fervent, spirited
Bishop George — last presided. I also heard with strong
emotion our dear M'Kendree's valedictory, which he de
livered, placing his right hand on the shoulder of Bishop
Soule, who leaned forward to support him, while Bishops
Roberts and Hedding supported him on the left, and Bish
ops Andrew and Emory sat before bim, within the railing
around the communion table. As the venerable man re
tired, supported by Dr. Bangs and Bishop Soule — one on
either hand — I said to brother Akers, 'I think we have
seen his face, we have heard his voice, for the last time in
the General Conference.' " It was so. The General Confer
ence spoken of was held in Philadelphia, May, 1832.
When the venerable M'Kendree was leaving the conference,
conscious that it was the last time, he bade them an affec
tionate farewell. Most touching was the scene, worthy
of a painter's pencil. It is thus described by Dr. Bangs,
and nothing in his whole History is more graphic. He says,
speaking of the venerable M'Kendree :. " Like a patriarch in
the midst of his family, with his head silvered over with the
frosts of seventy-five winters, and a countenance beaming
with intelligence and good-will, he delivered his valedictory
remarks, which are remembered with lively emotions.
Rising from his seat to take his departure, the day before
the conference adjourned, he halted for a moment, leaning
on his staff; with faltering lips, his eyes swimming with

WILLIAM M'KENDREE. 133
tears, he said : ' My brethren and children, love one another.
Let all things be donewithout strife or vainglory, and strive
to keep the unity of the Spirit in the bonds of peace.' He
then ; spread forth his trembling hands, and,, lifting his eyes
toward the heavens, pronounced, with faltering and affection
ate accents, the apostolic benediction "
Says another : " They all gazed upon his bowed and
feeble form as he passed from their midst, and felt but too
'earful forebodings, that he was present for the last time.
Prayers and tears marked his exit ; but there was joy in his
heart^-the joy of a weary labourer who feels that the sun
has well-nigh approached the horizon, and that its setting
will bring him the sweetest repose."
BISHOP M'KENDREE AND THE NEW- YORK CONFER
ENCE.
Bishop M'Kendree, in his administration, was generally mild,
and at the same time ¦ firm as the hills. Even the vote of
an annual conference could not induce him to perform an
act he knew unconstitutional.
" A debate once arose," says Dr. Bangs, " in the New-
York Conference, respecting electing a man to elder's orders,
who had been a travelling deacon only one year, because he
had travelled for several years in connexion with the Wes-
leyan Conference in England, and he was finally elected.
In the course of the debate, one of the speakers, averse to
the proposed election, pleaded that if elected, the presiding
bishop would be compelled to assume the character of a
pope, and refuse to ordain him. After the question was de
cided, the bishop arose and informed the conference, in mild
but firm tones, that, with all his respect for the decision of
the conference, he must 'decline to ordain the brother;
' But,' said he, ' in doing this, I deny the imputation that
I assume the character of the pope, for I act according
to your laws, by which I am forbidden to consecrate a per-

134 THE HEROES OF METHODISM.
son to the office of an elder until he shall have travelled
two years as a deacon, unless in case of missionaries, and
this brother does not appear in the character of a mission
ary. Were I, therefore, to ordain him according to your
vote, I might be impeached at the next General Conference
for an unconstitutional act, for which I could offer no reason
able excuse. Hence it is not an assumption of unauthorized
power, in imitation of the Pope of Rome, in defiance of law
and order, by which I refuse to comply with your request,
but it is a deference I feel for constitutional law, made and
sanctioned by yourselves, and from the infraction of which
I am bound, by my office, alike to protect both you and my
self. Repeal your law, and make a different regulation,
and I will bow to it with all readiness ; but while the law
exists, I am bound to obey it, and to see that it is obeyed
by others.' This sensible appeal induced the conference to
reconsider its vote, and the motion to elect was withdrawn.
Thus the good sense of the bishop, united with such a com
mendable firmness, saved both him and the conference from
perpetrating an unconstitutional act."
M'KENDREE AND THE YOUNG PREACHER.
The historian of Methodism says, " I remember, on a cer
tain occasion, a young preacher of more confidence than pru
dence, who had left some small business to become an itin
erant, was boasting of the great sacrifices he had made for
the cause, when Bishop M'Kendree checked him by asking,
in his peculiarly soft and mild manner, ' Brother, have you
made greater sacrifices than St. Paul resolved to do when
he said, " If meat make my brother to offend, I will eat no
more meat while the world slandeth ?" Or those who said,
"We have left all for thy sake?"' I need not say a sense
of shame sat on the countenance of this vain boaster."

EEY. ENOCH GEOEGE.

THE REV. ENOCH GEORGE.
Virginia is not only the mother of presidents, but the
mother of bishops. To her we are indebted for two of our
excellent bishops, William M'Kendree and Enoch George,
as well as another who was worthy, of the office, and came
very near it, namely, Jesse Lee, the apostle of Methodism
in New-England. They were not only natives of Virginia,
but were both converted under the labours of the Rev. John
Easter. ' Enoch George was born in Lancaster county, Virginia, in
1767 or 1768, he could not tell which, the family records
having been consumed by fire. John Easter was the first
Methodist minister he ever saw or heard ; and young Enoch
was disposed to ridicule his parents,' who attended his preach
ing, and were seriously inclined. His father overheard it, and
said to him in a tone of parental authority which his son
never forgot, " Let me never hear anything of that nature
escape your lips again."
Soon after this he was converted to God, and identified
himself with the Methodists, whom he had formerly affected
to despise. Afterward he was thrust into the ministry, for,
through diffidence, he reluctantly obeyed the heavenly call.
He travelled first with the Rev. Philip Cox, who was at
that 'time "book steward," and who was a father to young
George, and to whom he felt under a lifetime obligation for
his kindness to him at this' critical point in his ministerial
career. In 1791 Enoch George was received on trial in the
travelling connexion. His health' failed, and in 1801 he

138 THE HEROES OF METHODISM.
located, and was employed in teaching school. The reason
for his location was very commendable, and showed the heart
of a man — that he might not be supported by the conference
funds, while he was not doing the work of an evangelist.
When his health was restored, in 1803, he again with joy
entered the, itinerant ranks, and never located till he located
in the neighbourhood of the throne of God.
In May, 1816, he was elected and ordained bishop. For
twelve years he performed the arduous and responsible
duties pertaining to his office, and then died in the triumphs
of our holy religion, at Staunton, Virginia, August 23d, 1828.
"Bishop George was a man of deep piety, of great sim
plicity of manners, a very pathetic, powerful, and successful
preacher; greatly beloved in life, and very extensively la
mented jn death." — Minutes, 1829. What a testimony to
his character as a man, as a preacher, as a bishop ! What
more could any person wish said concerning him when the
clods of the valley cover him ! It can be truly said of him
as of one of old, " Enoch walked with God, and was not, for
God took him."
The following description of his person and of his preach
ing is extracted from a memoir by the Rev. S. Luckey,
D.D.: "Bishop George was a man of an mteresting personal
appearance, especially for the grave profession of the minis
try. He was about five feet ten inches high ; the frame of
his body was large and well-proportioned, with something
of an inclination to corpulence ; and he appeared every way
formed for physical strength and energy. When standing,
whether in conversation or otherwise, he usually maintained
a very erect posture, witb his hands thrown behind him ;
but when walking, he inclined a little forward, with his
hands in the same position, and moved with a short, quick
step. " The aspect of his countenance, as well as the frame of
his body, impressed the beholder with an idea of strength

ENOCH GEORGE. 139
and energy. His face was broad ; the forehead prominent,
and well spread ; the nose large, and rather flat ; the eyes
of a blue cast, and deep set in their sockets ; the eyebrows
dark, and considerably projected ; the mouth and lips in due
proportion with the other features of the face : a full suit of
hair, dark and mixed with gray, rather neglected, yet grace
ful, hung about his neck ; and his complexion, which was
once probably fair, had become sallow through excessive
exposures and fatigues. Whatever impression his strongly-
marked countenance might have been calculated to give,
had it been moulded by the internal workings of corrupt
and malignant passions, in the , light of the holy affections
which beamed in it, there were charms displayed which
rendered it lovely, calculated to impress the image of it in
delibly on the affectionate remembrance of the numerous
friends who had the pleasure of his acquaintance.
" His body and mind were symmetrically constituted,
with a remarkable adaptation to each other. Like the
former, the latter was fashioned after an enlarged model.
Under all circumstances it appeared to be of an original
cast and independent bearing. He was everywhere the
thinking, active agent, rather than the sequestered, plodding
theorist. All his powers were employed in carrying into
effect such measures of practical utility as he deemed best
calculated to promote the cause of Christ. To do was, in
fact, his motto ; and no man ever adhered more strictly and
perseveringly to the true import of it. Everything about
him, mind or body, was energy. He thought rapidly,
spoke fluently, decided promptly, and permitted nothing in
which he was engaged to hang heavily upon his hands. He
detested tardiness, as the murderer of time; and never failed
to signify his disapprobation of a dull and languid course
of proceeding in the transaction of business, or of unimporf>
ant discussions calculated to retard its progress. Wherever
he was, everything with which he had any connexion was
destined to feel the impulse of his propelling energies.
7

140 THE HEROES OF METHODISM.
"As a preacher, Bishop George was a burning and
shining light. He was possessed of rare and commanding
talents for a public speaker. His voice was strong, yet
sweet and musical, and incomparably adapted to grave and
pathetic subjects. These captivating and attracting peculi
arities gave to his ecstatic effusions, in which he abounded,
an air of solemnity, which apathy itself could not resist.
Nothing could be calculated more effectually to touch the
feelings of the human heart, to wither the shoots of pride
springing up in it, and to melt down its hardness, than was
the strain of original eloquence which characterized the
preaching of this excellent man. Originality was, indeed, a
prominent feature of his preaching. Endowed with all the
qualifications which are necessary to constitute an impressive
natural public speaker, he imitated no one, and drew always
from his own resources. The ornaments and flowers which
embellished his sermons were not gleaned from the fields and
gardens cultivated by any scientific master; but were the
natural production of his own fertile mind. His style was a
mixture of the sublime and the pathetic, and might be con
sidered, alternately, a very good specimen of each, in purely
extemporaneous productions. To the rules of rhetoric, or
the arts of studied eloquence, he paid little regard ; but if
the true eloquence of the pulpit be, as Blair defines it, 'to
make an impression on the people — to strike and seize their
hearts,' he was a master, and, in comparison with thousands
who claim to be such, more than a master. No man ever
succeeded more uniformly to move his congregation to tears,
and, sometimes, even to trembling and loud cries, than did
Bishop George."
The late Abner Chase, of the Genesee Conference, who was
intimately acquainted with Bishop George, and frequently
corresponded with him, thus describes him as a man and a
preacher: " I was more familiarly acquainted with Bishop George
than with any other of our superintendents, having been his

ENOCH GEORGE. 141
travelling companion at different times for many hundred
miles. I am aware that my powers of description are quite
too meagre for my subject ; yet I will state a few things of
the man, and his manner or style of preaching. For apos
tolic simplicity and zeal, I believe he has had few equals,
and no superiors, since the commencement of the present
century. Many solemn and pleasant seasons have I spent
with him in prayer, when in the evening shades we have
walked together into the fields or groves. The bishop had
an utter aversion to everything like show or parade, and
cared but little for appearances or the customs of the world,
and, therefore, would never have his likeness taken. Though
he was a warm friend of learning and science, and spent a
great number of years in teaching, yet he loathed the
appearance of a pedantic display, or the foppery of learning.
As to his style in preaching, those who have had the
privilege of hearing him will not think themselves under
any obligation to me for attempting to describe it ; yet for
the sake of those who have never heard him, I will state
that his style was simple, chaste, and flowing, and at the
same time pathetic beyond comparison ; and his flights
of eloquence were often overpowering, when he would carry
his coiigregation away as with a flood, which was raised
they knew not how. Often he would say, ' It is the gram
matical eloquence of the Holy Ghost that deeply, lastingly,
and profitably affects the hearts of men.' "
The following was written by Dr. Wilbur Fisk, late Pres
ident of the Wesleyan University. It shows the exalted
estimation in which the doctor held the pathetic George.
Long since they have met in that world where
" Perfect love and friendship reign
To all eternity."
It was written in a lady's album, and was the spontane
ous effusion of a heart full of love and veneration for the de
parted bishop :

142 THE HEROES OF METHODISM.
" Bishop George has gone to heaven. He left this world
for glory on the 23d of August last; and from the known
tendency of his soul heavenward, and his joyous haste to be
gone, there can be little doubt but his chariot of fire reached
the place of its destination speedily, and the triumphant
saint has long ere this taken his seat with the heavenly
company. And since he is gone, the owner of this, to whom
I am a stranger, will pardon me if, upon one of her pages, I
register my affectionate remembrance of a man whom 'I both
loved and admired, and at the report of whose death my
heart has been made sick. I loved him, for he was a man
of God, devoted to the Church with all his soul and strength.
I loved him, for his was an affectionate heart, and he was my
friend. But the servant of God — the servant of the Church
and my friend is dead. I admired him, not for his learn
ing, for he was not a learned man ; but nature had done
much for him. She had fashioned his soul after an enlarged
model, and had given it an original cast and an independ
ent bearing ; into the heart she had instilled the sweetening
influences of a tender sympathy, and infused into the soul
the fire of a spirit-stirring zeal, sustained by a vigorous and
untiring energy ; but to finish his character, grace comes in
and renews the whole man, and the Spirit anointed him to
preach the Gospel, and the Church consecrated him to be one
of her bishops. He superintended with dignity and faithful
ness, he preached the Gospel with the Holy Ghost sent down
from heaven. The unction that attended his word was not
merely like the consecrating oil that ran down Aaron's
beard, but it was like the anointing of the Spirit that pene
trates the heart. He preached with his soul full of glory.
No wonder, then, that his dying words were, ' I am going, and
that's enough ! Glory! glory!' Yes, thou triumphant spirit,
that is enough. ' May I die the death of the righteous, and
may my last end be like his !' "

ENOCH GEORGE. 143

QnuMtt »n& 'illntntissn.
ENOCH GEORGE'S FIRST INTERVIEW WITH BISHOP
ASBURY.
Shortly after Enoch George commenced preaching, while
travelling with Philip Cox, they met Bishop Asbury. Mr.
Cox said to the bishop, " I have brought you a boy, and if
you have anything for him to do, you may set him to work."
Mr. George, in his autobiography, says, " Bishop Asbury looked
at me for some time ; at length calling me to him, he laid my
head upon his knee, and stroking my face with his hand, he
said : ' Why, he is a beardless boy, and can do nothing.'
I then thought my travelling was at an end." But it had
only just begun. The next day the bishop accepted of his
services, and gave him a circuit. Young George, without
" conferring with flesh and blood," entered upon his new and
untried field of labour. The bishop would often treat young
preachers in the same way. He pursued a similar course
with Thomas Ware and many others. It appears to have
been his design to see if they had any moral back-bone, the
boldness necessary to be a successful hero at that period of
the history of the Church.
ENOCH GEORGE'S PERSONAL RELIGIOUS HABITS.
The following account I have received from a friend who
was intimately acquainted with Bishop George :
" I had a better personal knowledge of Bishop George
than of any of the other of our bishops. I have heard
him preach often. His sermons were full of energy, pathos,
and the Holy Ghost ; they were calculated to do much good.

144 THE HEROES OF METHODISM.
Early in the winter of 1826 the bishop visited Elkton, the
county town of Cecil county, Maryland, where I then lived
and travelled Cecil circuit. I had the privilege of entertain
ing him and of accompanying him to several appointments.
He was deeply pious, grave, and dignified, yet was social and
courteous, and very humble. He certainly exceeded any per
son I ever knew in private prayer. Having lodged with him,
I have personal knowledge of this. He would wrap his
cloak around him, and no matter how cold, he would con
tinue over half an hour praying, groaning, wrestling, agoniz
ing ; thus he had close and intimate communion with God.
This accounts for the holy unction that generally attended his
preaching. He was a good minister of the New Testament,
great in zeal, great in energy, great in usefulness, and, if he
had no abiding-place on earth, he had a home in heaven."
GEORGE AND THE VALLEY OF BACA.
Enoch George was emphatically the weeping prophet. His
soul was full of sympathy, and his eyes often filled with
tears. He could say with David, " Rivers of water run down
mine eyes, because they keep not thy law ;" or, like Paul, " I
have told you often, and tell you again, even weeping," &c.
He would take his fingers and wipe the tears from under his
spectacles in a peculiar manner. His sermons were steeped
in teai-s. Some suppose it a mark of weakness to weep.
Was it weakness in David, in Jeremiah, in Paul, in Jesus ?
No. It is manly to weep when there is cause for tears ; manly
to feel when there is cause for feeling. It was the overflow
of the bishop's soul. It was the gushing forth of his amaz
ing sympathy. His tears did not lie directly under the sur
face, where they could be called for at any time, but they
came from a deep spring within, a fountain of feeling, that
told what kind of a heart beat in his bosom, and what kind
of a soul dwelt in his body. The bishop sowed in tears, and
no doubt is reaping in joy. He went forth weeping, bearing

ENOCH GEORGE. . 145
precious seed, and will doubtless come again with rejoicing,
bringing his sheaves with him. Dr. Bangs says, Bishop
George was " naturally eloquent, and his eloquence was all
natural." Another says, " His deep and irresistible pathos
rendered him one of the most popular preachers that were
ever raised up among our fathers. His was the talent to
move the heart." GEORGE AND HIS FIRST CIRCUIT.
The "beardless boy" went to his circuit and commenced
his work ; it was new, large, rough, and mountainous. He
fared poorly, and had often to put up with irreligious people.
He was without money, and his clothes were worn out. He
became disheartened, and wrote to Bishop Asbury, describing
the difficulties under which he laboured, and requesting to be
removed to some other circuit.
Bishop Asbury answered his communication in his own
affectionate and pleasant way, saying, " It was good for him
and all others to bear the yoke in their youth ; that itinerant
labours must be hard if properly performed, and that it was
better to become inured to poverty and pain, hunger and
cold, in the days of his youth, that when he was old and
gray-headed the task would be easy." — Autobiography.
This advice he followed to the letter, and continued on his
rough circuit, in the midst of hard rides and poor fare, to
" preach the unsearchable riches of Christ." Enoch George
ever after remembered the sentiment of Bishop Asbury,
" Itinerant labours must be hard if properly performed."
GEORGE AND THE EPISCOPAL CLERGYMAN.
In 1790 Enoch George was travelling a circuit in North
Carolina, which was that year blessed with a revival of religion.
The success of this good work, which excited joy in the
bosoms of seraphs — for there is "joy in the presence of the

146 . THE HEROES OF METHODISM.
angels of God over one sinner that repenteth" — excited a
different feeling on earth, a feeling of jealousy and a spirit of
persecution. "An Episcopal minister and some of his offi
cials expelled the Methodists from an old church, at a certain
point on the circuit, where the little society was accustomed
to meet for worship. They came into the altar armed with
heavy clubs, and when the service commenced they ordered
Mr. George and his congregation to depart, as they were dis
senters from what they were pleased to call the Church.
When it was perceived that they were prepared for carnal
warfare, Mr. George left the house, and begged his brethren
to follow him. They therefore worshipped in the open air.
This persecution resulted in their favour ; for religion spread,
and the wicked clergyman was soon without a congrega
tion." BISHOP GEORGE AND ABNER CHASE.
On their way to the conference held at Lundy's Lane, Upper
Canada, in 1820, on this side the line the country was new
and the roads very rough, and the ride most uncomfortable.
The bishop frequently asked during the day, " Can you con
ceive of a more disagreeable situation for a man to be in, who
has his health and liberty, than to be riding over a log cause
way on wheels ?"
" The business of the conference," says Mr. Chase, " had
not proceeded far when Bishop George notified me of his de
sign to appoint me to the charge of a district. With this
notice came a time of trial such as I had never known be
fore in relation to my work as a Methodist preacher. Up to
that time I had never asked a bishop or presiding elder to
give me this or save me from that. We did not in those
days, so far as I was acquainted, go to conference with arrange
ments previously made, eitherin our own minds or with preach
ers or people, as to our field of labour. But believing that by
submitting it, under God, to the authorities of the Church, we

ENOCH GEORGE. 147
should be more safe than in choosing for ourselves, we went
cheerfully to the fields assigned us. But now I was brought
into a strait : for though I had previously felt, in some de
gree, the responsibilities of a Christian minister and pastor,
yet this was little in my estimation when compared with the
charge of a district, I therefore remonstrated, argued, and
entreated, day after day, while the conference was proceed
ing with its business. But the bishop was inexorable, and
on a certain day he took me far down into a meadow, and
there assured me that he should appoint me to the Ontario
district, unless I absolutely refused to go. He then, after
kneeling and praying for me, said he would relate the cir
cumstance of the first appointment of the Rev. J. B. Finley
to the office of presiding elder. I will relate it, because it
may be useful to others. The appointment was made by
Bishop M'Kendree, and the circumstances, as near as I can
remember, were as follows : Brother Finley had been set
down in the list of appointments as presiding elder of the
Ohio district, without his knowledge of the fact, and wheA
the appointments were read out, brother Finley came to the
bishop much agitated, and in tears inquired, ' Do you think,
sir, that I am fit for a presiding elder ?' To which the bishop
replied, ' We think if you go to your work, and diligently in
quire and search to know, and faithfully perform what you
find to be your duty, you will become more fit for the office.' "
Mr. Chase yielded, and his labours and success on the district
showed that Bishop George had not misjudged in making
the appointment. BISHOP GEORGE AND HIS PORTRAIT.
It is to be regretted we have no likeness of this distinguished
and holy man. The bishop could never be induced to
sit for his portrait. He said to a friend of mine, " that he
would not have his likeness sold for three cents all round
the country when he was in his grave." Bishop George,
7*

148 THE HEROES OF METHODISM.
when speaking on this subject to Rev. A. Chase, said
" If any painter ever gets my likeness to exhibit, he shall
steal it, or catch it flying." This is the reason we have no
image left of the bishop. His countenance is daguerro-
typed upon the hearts of the few that remain who knew,
and valued, and loved him. But the last one that
had a personal recollection of Bishop George will soon
pass away, and he will live only in the brief record's of
the Church.

BISHOPS GEORGE, HEDDING, AND THE LAND
LORD.
In 1824 Bishops George and Hedding were on their way
to attend the Canada Conference. " They often," says the
biographer of Bishop Hedding, " found it difficult, in their
journey through the new settlements, to procure food for
themselves and their horses ; and still more difficult to ob
tain comfortable lodgings. One day they had been unable
to procure anything to eat. Jaded and hungry, they at
length came in sight of a log-cabin, with a tavern-sign
hanging out. Their courage revived, and they drove up to
the door, and asked if they could have entertainment. Tho
landlord looked at them quizzically, as if he would say,
' What kind of entertainment do you want ?' They in
quired, ' Can we have hay for our horses ?' The laconic
reply was, 'No, have none.' 'Oats?' say they. 'No,
have none.' 'Pasture?' 'No, have none.' 'Well, can
you furnish us with anything to eat?' 'No,' replied the
landlord ; 'have nothing to eat in the house.' ' What have
you, then 3' they inquired. ' 0, plenty of whisky !¦' Satis
fied with their colloquy, the hungry and weary travellers
resumed their journey, and at length found a hut where
they could obtain food for their horses and rest for them-

ENOCH GEORGE. 149

BISHOP GEORGE'S VISIT TO DANBURY, CONN.
In 1826 Bishop George came to Danbury, Conn., and spent
a few days, and preached in the old house, that remained for
many years unfinished. The Rev. John Luckey was his
travelling companion. It was the first time I had ever seen
a Methodist bishop ; and the first sight generally makes a
lasting impression. I yet remember his venerable form, his
benignant countenance, his mild eye, and the tears that
rolled down his cheeks. It was on a week-day, in the fore
noon. I remember the text and some of the sermon,
though about thirty years have passed away since it was my
privilege to hear this distinguished servant of God. The text
was one I never heard preached from before or since, 1 Thess.
v, 14, 15 : " Now we beseech you, brethren, warn them that
are unruly, .comfort the feeble-minded, support the weak, be
patient toward all men. See that none render evil for evil
unto any man ; but ever follow that which is good both
among yourselves and to all men." A practical text, and
we had a practical sermon. Well I remember how he ex-
Qorted to warn the unruly, and with what touching tender
ness and melting pathos he dwelt on comforting the feeble
minded ; how they in their feebleness needed comfort.
Then supporting the weak ; how the weak needed support,
and what a claim they had on our sympathy. Then the
grace of patience — patience toward all men. Then the
caution not to render evil for evil, under any circumstance
whatever. BISHOP GEORGE AND THE REV. MOSES HILL.
Bishop George, while in Danbury, was entertained at the
house of Rora Starr, a local preacher. The state of Maine
at that time was very destitute of preachers, and Bishop
George was trying to enlist volunteers to go there to preach

150 THE HEROES OF METHODISM.
the Gospel. Moses Hill, a young man of much promise, who
had been employed in teaching school, but was just engaging
in the work of the ministry, had an interview with the bishop
at the house of Mr. Starr, and there volunteered to go to
Maine. A great portion of the state was then rough and
uncultivated. Bishop George was so overjoyed to find Mr.
Hill ready to go, that he encircled him in his arms, and
then, in the most feeling manner, as he laid his hand upon
his head, pronounced upon him the apostolic benediction :
" The grace of our Lord Jesus Christ, the love of God, and
the communion of the Holy Ghost, be with you." That
benediction made a lifetime impression upon the mind of
Mr. Hill. Nearly thirty years after, with much emotion, as
the tear started in his eye, he told me of the bishop's bene
diction. He also told me of his father's frown. His father
was a Methodist, and was glad to have Moses become a Meth
odist preacher, but was unwilling he should go to Maine.
He himself had travelled in Maine a few years before, and
fared hard, and had a great prejudice against that state.
When he heard that Moses had volunteered to go, he was
so displeased that he disinherited his son.
Young Hill left his father's house and the home of his child
hood — the scenes he could not but love — with a heavy heart.
The parting scene was affecting ; the sundering of ties, and
then the going away under his father's displeasure. The
young preacher had learned that he " that loveth father or
mother more than me, is not worthy of me ;" and the words of
the Psalmist : " When my father and mother forsake me, then
the Lord will take me up." Not " conferring with flesh and
blood," not consulting his own ease or temporal interest,
young Hill went to Maine, and preached, not far from a
quarter of a century, "the unsearchable riches of Christ."
He filled important stations, and was several times a member
of the General Conference. Noble service he did for God
and touth in the state of Maine, when the country was new.
His father was reconciled before he died, and gave Moses

ENOCH GEORGE. 151
his benediction. The bishop and the father are now, no
doubt, in paradise, while the son yet lives, but holds a
superannuated relation to the Church — no doubt the effects
of his early labours — but he never regrets that he was a
volunteer to go to Maine.
BISHOP GEORGE AND THE LITTLE GIRL.
The bishop was not one that overlooked little children.
He never forgot the value of a child, and the relation it
sustains to two worlds. He ever remembered who it was
that took them in his arms and blessed them, and who said,
" Suffer the little children to come unto me, and forbid them
not." He would instruct them, bless them ; let them see
that, like his Master, he was the children's friend.
A year or two before his death, Bishop George was
in Philadelphia, stopping at the house of Rev. Lawrence
M'Combs. The bishop was going to preach in the evening.
A very little girl from Trenton, N. J., was visiting there,
and she cried to go to meeting with the rest of them. The
bishop seated her upon his knee, kissed her, gave her some
good advice, and his blessing, and urged her to stay at
home and learn some verses of the hymn, beginning,
" Alas, and did my Saviour bleed,
And did my Sov'reign die ? "
While he was gone to meeting, Rosetta, a coloured woman,
who lived with Mr. M'Combs, taught the child that hymn ;
and when the bishop returned he requested her to repeat what
she had learned, which she did to his great delight. He
said it had always been a favourite hymn of his; and
he commented on the beautiful sentiments it contained.
The little girl has expanded into womanhood: the bishop
years ago passed on to the spirit world; but Bishop
George, that sweet hymn, that evening at Mr. M'Combs',
all are as fresh to her mind as if they occurred yesterday.
I had it from her own lips a few days ago.

152 THE HEROES OF METHODISM.

BISHOP GEORGE PREACHING THE PEOPLE UP TO THE
THIRD HEAVEN.
Bishop George preached at the session of the Genesee Con
ference, in 1820, a sermon of great beauty and power. " I
wish," says the Rev. Charles Giles, " I could give the reader
his sermon with all its beauty, power, and eloquence ; but it
is beyond my reach. Near the close, as he was bringing the
strong points in his discourse together, that their united
strength might impress the assembly effectually, he produced
a climax the most sublime and thrilling I ever heard. He
ascended from thought to thought in his towering theme,
like an eagle soaring and wending up the distant sky.
" I heard with admiration, and almost trembled to see him
rising to such a fearful eminence. Several times I imagined
that he could go no higher, but he would suddenly disap
point me. At the very point where expectation fixed his re
turn, he seemed to inhale new fire, and soared away on the
wing of thought again ; then higher and higher still, till it
seemed that his inspiration would become his chariot, and,
by the grasp he held on the enchained assembly, would take
us all with him to the third heaven.
" Some of the hearers appeared motionless as statues, ab
sorbed in thought and charmed with the grand scene before
them, while strong emotions were rolling in waves through
the excited congregation ; and as the man of God was about
to descend from his lofty elevation, thrilling shrieks burst out
from the awakened crowd in the gallery. Immediately somo
of the preachers who were acquainted there pressed through
the multitude to conduct these sighing penitents down to the
altar ; and soon they were seen weeping and trembling, and
urging their way along to the consecrated spot, where a
prayer-meeting was immediately opened, and ardent suppli
cations offered up to heaven in their behalf. The time was
well improved, and it was a season of great power and glory.

ENOCH GEORGE. 153
Some, I believe, found the great salvation before the exercise
was closed. It is believed that more than one hundred souls
were awakened during the session of that conference."
BISHOP GEORGE AND HIS PURSUER.
For the following characteristic anecdote of Bishop George
I am indebted to the Rev. John Luckey, who was his travel
ling companion. The bishop was in constant fear of being
catechised by curious strangers. " On our way to the New-
England Conference, some twenty-five years ago, he espied a
New-England farmer, in appearance, on his horse along side
of the road. The farmer was in conversation with a neigh
bour, and therefore did not perceive us until our carriage was
nearly opposite to him. 'Stop,' said the bishop to me,
' stop, bub, and let me get out ; for I perceive that old body
is preparing to fire a platoon of questions at me, which I can
never answer.'
" I of course complied with his request, and the bishop
was off at double quick step.
" The farmer was off also, belabouring his old nag's side
with his boot-heels most unmercifully. •
" The bishop, looking over his shoulder, perceived the in
creasing speed of his persecutor. The bishop travelled still
faster, but all to no purpose ; his tormentor was close upon
his track ; there seemed to be no way of escape ; he must be
made prisoner, for the enemy was upon him, and about to
open his battery and sjioot his questions at him, which he
feared more than some men do arrows or bullets. Just as he
thought he must surrender, when there appeared to be no
hope and no alternative, an unfenced thicket came in view.
Hope sprung up in the bishop's bosom, and he darted into the
thicket with the swiftness of a hunted hare, and was soon
where his pursuer could not find him. While the bishop,
was rejoicing that he had thus fortunately made his escape,
and found a refuge, the farmer paused, looked cheap, and

154 THE HEROES OF METHODISM.
muttering his disappointment in monosyllables, passed slowly
up the hill.
" The bishop positively refused to leave his asylum, till he
could be assured that his disappointed pursuer was fairly
out of sight. When he was satisfied of this, he consented
to leave the thicket, to which he was so deeply indebted for
his protection.
" ' Did I not tell you,' said the bishop, ' he was preparing
to catechise me ?' The bishop added : ' It is very annoying
to me, as I cannot- answer their principal questions, which
generally are these : First, " Where do you live when you
are at home?" Now the truth is, I cannot answer this
question, for I have no home. The second question is,
" How old are you, if I may be so bold ?" This question
I cannot answer, as the family records were destroyed at the
commencement of the Revolutionary War. Therefore, as I
cannot answer their principal questions, neither can I others,
and I do not wish to be perplexed by a constant catechetical
course ; and I will run at any time, if I can only avoid such
tormentors.' "
BISHOP GEORGE AND THE PREACHERS OF THE GEN
ESEE CONFERENCE.
Rev. Abner Chase, in his reminiscences, says : Bishop George
ever manifested a deep interest in the cause of God in
general, but especially for the Genesee Conference. He
seemed to have a very favourable opinion of the piety, zeal,
and usefulness of the preachers in this section of the Church.
I will relate an incident which will confirm this statement.
At the General Conference of 1820, which was held in the
city of Baltimore, I was invited, with several delegates from
different conferences, to dine on a given day with a certain
gentleman of the city. When I arrived at the place, James
Bateman, of the Philadelphia Conference, was relating what
he heard Bishop George say of the preachers of the Genesee

ENOCH GEORGE. 155
Conference. The bishop said that he always knew, from his
first acquaintance with Methodist preachers, that they would get
men converted who would convert ; but he never knew until
he visited the Genesee Conference, that Methodist preachers
would get men converted whether they would or not : that
when be came to this conference, he found tbe preachers
laying siege to the hearts of men, and to a throne of grace,
and that they took no denial from earth or heaven, but
struggled till they prevailed with both.
BISHOP GEORGE AND THE IMPOSTOR.
The following is from the Rev. Abner Chase's " Recollection
of the Past." The Genesee Conference for 1820 was
appointed to commence at Lundy's Lane, Upper Canada.
Bishop George had, on our return from the General Confer
ence at Baltimore, agreed to be at my house, in Oneida, on
a given day, as he passed from Nantucket, the seat of the
New-England Conference, and I had agreed to carry him to
ours. We did not in those days travel by steam, as we do
now, except on some of the most important waters. Our
land journeys were tedious and wearisome. The bishop and
myself started from my house in a buggy on Saturday,
and proceeded to the town of Madison, Madison county,
where we spent the Sabbath; and the bishop gave us a
good sermon in a private house, as we had no churches
built in that section of the country at that time. On Mon
day we put up at the house of William Ferguson, living be
tween Vienna and Clifton Springs, Ontario county ; and here
I witnessed an instance of what has always been a mystery
to me, that is, that a human being should assume the garb
or profession of piety, under which to serve the devil. There
was at that time living near to brother Ferguson a preacher
who had been an acquaintance and class-mate of mine in the
days of our youth. I called on this brother in the evening,
who stated that a member of the Ohio Conference was stop-

156 THE HEROES OF METHODISM.
ping at his house, who had been on a visit to his friends in
the east, and was now returning, and was intending to take
our conference in his way, and spend a few days with us, and
that his name was Cornelius Springer. I knew from the
Minutes that there' was a preacher of that name in the Ohio
Conference, but I had never seen him. On being introduced
to the stranger, and hearing some of his statements concern
ing his journey, I was immediately impressed with the idea
that he was an impostor, and had imposed upon the family
who had received him, and with whom I learned he had been
staying for a day or two previous to bur arrival ; and that
the family had been furnishing him with some articles of
apparel, he having stated, as nearly as I can recollect, that
he had lost his horse, and had, therefore, been under the
necessity of leaving his portmanteau, in which was his
clothing. Believing that he was an impostor, I went directly back
to brother Ferguson's, and inquired of Bishop George if he
was personally acquainted with Cornelius Springer, of the
Ohio Conference. He answered that he was. I then
requested him to give me a description of his personal
appearance, and told him of the stranger to whom I had
been introduced. The bishop's description in no way cor
responded with the appearance of this stranger. The
bishop assured me at the time that Cornelius Springer was
• a man of property, and would not be found abroad under
the circumstances in which this person appeared. I took
some of the brethren with me, and went immediately back,
and asked the stranger to show me his parchment, or cer
tificate of ordination ; but this he said he had left with his
portmanteau. I then told him I doubted the truth of his
statements, and believed him to be an impostor ; but if he
was the man he professed himself to be, he could readily sat
isfy us of the fact by going to the bishop's lodgings. This
he declined doing ; but said, as we had such views of him, he
thought he would stay no longer; arose and adjusted his

ENOCH GEORGE. 157
apparel, for he was partly undressed for the night, and
hastily left the house. I followed him, and insisted that be
fore he left he should confess the truth, and the deception
which he had used. He, however, started from me, and,
taking the road westward, ran with great speed. There
was a young man in the company who was extremely light
on foot. I asked him if he thought he could overtake him ;
if so, I wished him to pursue him. The night was dark, and
we could see nothing, but we heard the race for some distance,
and then the voice of the young man, saying, " I have got
him !" We went where he was ; but not knowing what to
do with him, as no peace officer was near, we agreed to let
him go if he would confess he had imposed upon the family
who had received him. This he finally did, still saying his
name was Cornelius Springer, but not the person whom he
had pretended ; and so we parted in the darkness of the
night, after giving him such advice as we thought suitable.
The preacher who had kindly received this unworthy, man,
had from one to two hundred dollars of book money in
his possession, which he had that day been arranging for
Conference, and which had been deposited in a drawer in a
room where the stranger was to lodge, and of which he had
knowledge, and with which he would undoubtedly have
been missing the next morning, had he not been detected.
BISHOP GEORGE AND THE PREACHER WHO WISHED
TO BE ACCOMMODATED.
In May, 1827, the New- York Conference was Mfeld in Troy.
Bishop George presided, assisted by Bishop Hedding. " At
this conference one of the preachers, who was wanted for
Vermont, came to the bishops and desired to be appointed
elsewhere, alleging that it would be inconvenient for his
family, and that his wife was then with her parents on a
circuit quite down toward New- York. He therefore asked
to be appointed near to her. Desiring as much as possible

158 THE HEROES OF METHODISM.
to accommodate him, the bishops sent him to a circuit in
that region. It appeared, subsequently, that he wanted to
go to the circuit where his wife was. After the conference
had adjourned, and the bishops had retired to their lodgings,
the preacher came stamping and frowning into their room,
and said, 'I thought you were to give me an appointment
to accommodate me, near where my wife is.' Bishop
George replied, 'We could not appoint you to the circuit
where your wife is, but we have appointed you as near as
we could.' The preacher said, 'You have not accom
modated me at all ; I cannot go to the circuit.' Bishop
George then said, 'Go home, then, and take care of your
wife, and stay with her.' The preacher replied, ' And what
will you do with the circuit then?' Bishop George an
swered, ' Never mind the circuit ; we '11 take care of that ;
you take care of yourself, and go home and take care of
your wife.' The preacher turned on his heel, and, grum
bling, went away. But, on sober reflection, he concluded to
go to his circuit, and notified the bishops to that effect." —
Life of Hedding.
BISHOP GEORGE AND THE UNWELCOME PREACHER.
In the fall of 1823, the Methodists of a certain town in Ken
tucky concluded that they were able, though but twenty-
two in number, to support a preacher by themselves. Ac
cordingly, they wrote, to the conference, requesting the bishop
to make a station of their village. But, considering their
want of nurrfferical and financial strength, it was deemed all-
important that the minister sent them should be a man
of popular talents ; because, unless he could command the
admiration and conciliate the favour of the people, there was
danger of failing to support him.
They therefore asked for a brother Johnson — at that time
one of the most popular and effective ministers in the state
— and made the getting of that particular man the condition

ENOCH GEORGE. 159
upon which they wished to become a station. To them it
was clear that the destinies of Methodism, if not of Christian
ity itself, in that particular region, depended upon their hav
ing the man they wanted that very year. It was thought
advisable, however, to station brother Johnson elsewhere.
There was in the conference at the time, a young man
who had just been received into full connexion, without ex
perience or reputation as a preacher, and by nature singularly
unqualified for any position where his sensibilities were likely
to be tried. Tender-hearted and addicted to gloom, ex
posure to rude treatment, or, what would be worse, a cold
reception from those to whom he might be sent, would
dishearten him at once. Some such treatment most proba
bly awaited any man save brother Johnson, who might be
sent to the town of which we speak ; yet this young man
was selected to go. Fortunately, however, the bishop was
to accompany him.
It is known to as many as were acquainted with Bishop
George, that his most noticeable characteristic was prayer-
fulness. The frequency, fervour, and singular power with
which he addressed the throne of grace, are mentioned as oft
en as a reminiscence of him is made. During their journey
of some two hundred miles, on horseback, the young preacher
had abundant opportunity to observe and imbibe the spirit
of this excellent man. Whenever they stopped for meals,
rest, lodging, or to see and encourage some pious family,
whose residence by the way was known to them, they had a
season of prayer.
When about twelve miles from the place of the young
man's destination, at the house of a brother S., the bishop
was attacked with asthma, a disease to which he was very
liable. The remedies which usually relieved him were tried
without effect ; the man of God got no better. At length
be sent for the young preacher, and directing his attention
to the sublime description of the new Jerusalem, contained
in the book of Revelation, desired him to take his Bible

160 THE HEROES OF METHODISM.
into the grove, meditate upon that passage for a season, and
then come in and preach to him about it.
" For," said he, " I want to get happy. If my soul were
powerfully blessed, I think it would cure my body."
The young man, ever distrustful of his own powers, was
alarmed at the idea. He begged to be excused ; and,
prompted as much, perhaps, by fear as by faith, recommended
to the bishop his never-failing expedient for " getting happy "
— prayer." Well," said the sick man, " go out, my son, and shut the
door ; let me be left alone."
His wish was complied with. In another moment he
was composing his mind to his favourite employment :
Elijah, wrapped in the mantle of prayer, was alone with
God. For a moment all was silent ; but at length loud and
repeated praises issued from the sick room. The family
gathered round to rejoice with the man of prayer ; and the
immediate effect of the excitement was a cure of the malady
so effectual that the travellers proceeded on their journey
in the morning.
But, before they started, the good brother with whom they
were sojourning, broke to the unsuspecting young preacher the
shocking intelligence, already in the reader's possession, that
he would be an unwelcome arrival at the place of his
appointment. Of course he was sunk at once in the deep
est dejection. Possessed of keen perceptions of the painful,
nervously sensitive to any unkindness, he was the very man
to be overwhelmed in such a situation. Personal danger,
trial, toil, would not have daunted him ; but to be coldly
pushed off as not welcome, to feel that he was imposed upon
a people who did not want him, was what he could not
bear. Instantly resolving, therefore, not to submit to such
a mortification, he hastened to communicate his discovery
and his purpose to the superintendent. The bishop, aware
of the feeling of revolt with which his pwi4ae was liable to

ENOCH GEORGE. 161
be met, exhorted him, nevertheless, to determine upon noth
ing rashly ; to wait until he saw the place and the people,
and, in the meanwhile, to give himself to prayer ; adding,
that he had felt persuaded all the while that the appoint
ment was "right" and in the end would prove providential.
This advice was reluctantly taken.
Arrived at the new station, they were guests of a promi
nent member of the Church, known for many years after
ward as the usual host and fast friend of the preachers.
The next morning, as the bishop was preparing to pursue
his journey, he and the good brother of the house were con
versing together in the parlour, while, unknown to them and
without design, the young preacher was sitting on the porch
near the window, with nothing but a thin curtain between
them, so that what passed within was distinctly audible to
him. "Well, brother," said the bishop, "how will the young
man do ?"
" Not at all ; he will not do at all, sir ; we might as well
be left without a preacher altogether," was the emphatic
reply. "O, I hope you will like him better after a while,"
rejoined the old man. "Treat him kindly, and I am per
suaded he will do you good."
" I have no objection," returned the host, " to his staying
at my house a few weeks, if you desire it ; but it will be
useless ; he is not the one we wanted."
The poor young man could bear no more ; he crept from
the porch almost blind with mortification. The thought
that he was to remain with a people who considered him a
tolerated burden — that every mouthful he ate was to be a
charity — that he was. to be a young and healthy mendi
cant — sickened him !
He was lying in wait as the bishop sallied forth, and,
arawing him to a spot where they were sheltered from ob
servation, he burst into tears, exclaiming, "O, bishop, I can-

162 THE HEROES OF METHODISM.
not stay ! I heard what passed in the room, and, indeed,
you must release me."
" Can you get your horse and ride a little way with
me?" This he did with alacrity, glad of even an hour's respite
from his painful position.
After riding a few miles they turned off into the woods,,
and, dismounting by a fallen tree, engaged in solemn and
importunate prayer — prayer for light and help in that dark
and trying hour; then, taking the hand of his companion,
turned upon him a look of love, which none but a strong,
stern heart can feel, so deep and genuine was it, so full of
serious concern and earnest sympathy.
There is a smile too bright to be deep ; it is born and
dies on the surface. Not such was the expression of this
good man's face ; it shone clear up from a heart con
strained by the love of Christ, It did not glitter, but its
glow seemed to pervade and warm its object. A truly
pious man is always gentle; and he only .can impart that
look which, like the remembered smile of a mother, will
sometimes soothe us into delicious tears twenty years after
the face that wore it has perished.
He concluded an address fraught with parental feeling
and sound wisdom, with, " Now, my son, I will make you a
proposition ; see if you can fulfil the conditions of it :
" Go back to town ; if you find a cross there, bear it ;
diligently and lovingly perform every part of your duty;
' do the work of an evangelist ;' fast once a week, and spend
one hour of each day in special prayer, that God may open
your way in that community : do this for one month, and
if, at the end of that term, you do not feel willing to stay,
consider yourself released from the appointment. Can you
do this?"
He thought he could ; upon which they took an affection
ate leave of each other, and Enoch George — what signifies a
title to such a man? — turned toward the southwest, and

ENOCH GEORGE. 163
resumed his pilgrimage of hardships. The young man sat
upon his horse watching the receding form till it sank out
of sight below the horizon. Not until that moment had he
fairly tasted the exquisite bitterness of his cup. The " man-
angel," upon whom he had leaned, was gone, and he was
left to grapple with his trial alone. He could have sobbed
like a boy.
Faithfully did he comply with the conditions of his prom
ise, through all the tedious month, without discerning any
material change in his own feelings or in the bearing of the
people toward him ; albeit one wicked man and his wife had
from the beginning endeavoured to encourage him.
Finally the last Sabbath arrived of the month during
which he promised to stay. The glad village bells were
pealing their summons to the house of God as our hero —
was he not a hero ? — arose from the struggle of the last
covenanted hour of prayer. He walked toward the little
attic window, which commanded a view of most of the
streets, wiping his eyes and thinking of the few reluctant
hearers who awaited him, when, lo ! what a sight met his
gaze ! Group after group of citizens were flocking toward
the Methodist Church ! At first a sense of awe came over
bim, and then a class of mingled feelings, as if confidence,
and strength, and joy were storming the heart, while fear,
and weakness, and mortification still disputed the right of
possession. He hastened to his pulpit, and as he arose from the first
silent prayer the thougbt of victory thrilled through him like
the voice of a clarion. His text was Isa. vi, 4 : " And the
posts of the door moved at the voice of him that cried." The
attention of the audience was arrested by the announcement,
for the voice that had been wont to tremble with embarrass
ment now rang clear with a tone of authority ; his eye,
hitherto confused and unsteady, now kindled with " a light
that never shined on sea or shore." Fresh from the chamber
where he had just accomplished his thirtieth hour of special
8

164 THE HEROES OF METHODISM.
prayer, the live coal had touched his lips ; he was with a wit
ness, " a man sent from God," and gloriously baptized with
the Holy Ghost.
He referred his text back to the point at which Christ first
interposed for man's salvation — the voice that cried, " Lo ! I
come to do thy will ;" he applied it to the sacrificial offering
of Jesus — the voice that cried, " It is finished ;" he carried
forward the application to " the right hand of the Majesty
on high," where the Intercessor makes his dying words im
mortal, crying with infinite iteration, " Father, forgive them ;"
to the day when sound shall make its next impression upon
" the dull cold ear of death," when at the " voice of the Son
of God, the dead, small and great, shall rise."
The power of the Highest was manifestly upon the
audience, and the presence of an ambassador of Christ was
attested by sobs and groans from every part of the house.
The preacher descended from the pulpit without pausing in
his discourse, and invited to the place of prayer those who
desired to flee from the wrath to come. With loud cries for
mercy, sinners came streaming down the aisle ; and before
the congregation was dismissed seven souls professed to find
peace in believing.
When the meeting broke up, the pastor hastened back to
his closet. Many a time had he entered it disheartened and
sad, never before in triumph. He thought of good Bishop
George, and his steady persuasion that the appointment was
" right ;" of the fastings and prayers — all the way down to
the last hour's experience — and his faith in God and in the
efficacy of prayer, then and there settled down into a sub
stance upon which time has made no impression. Thirty-
one years of toil and change have passed over him since that
sweet Sabbath ; the vicissitudes of an itinerant's life have
led him, through heat and cold, by night and day, from
one end of Kentucky to the other, till
*' He is known to every star,
And every wind that Mows."

ENOCH GEORGE. 165
Forms then unknown, afterward became dear as life, and then
perished from his sight; "sickness and sorrow, pain and
death," have left their scars upon his form and heart, but noth
ing has ever shaken his confidence in the God that answers
prayer. The memory of that bright morning is as fresh be
neath his gray hairs as it was beneath his locks of jet. Like
trampled chamomile, the virtues of his spirit took deeper
root- from being bruised, and shed a perfume that has sweet
ened life's atmosphere ever since.
For four weeks very little else was attended to but the
revival. Stores and shops were closed during the hours of
worship, which occurred twice, and often three times a day.
At one of the meetings, held in a private house, (where the
venerable John Littlejohn was present,) a call was made for
those who wished to join the Church, and one hundred and
eleven persons presented themselves for admission !
Thus the permanent establishment of Methodism in
Russellville, Kentucky, was effected, under God, through
the instrumentality of the unwelcome preacher.
It will doubtless add to the interest of the foregoing nar
rative for the reader to know, that the subject of it is now
the worthy Book Agent of the Methodist Episcopal Church,
South, Rev. E. Stevenson, D. D. — From the Southern
Ladies'1 Companion.
BISHOP GEORGE AT THE MAINE CONFERENCE.
The Rev. William C. Larrabee gives us the following " pen
portrait " of Bishop George : " I saw him once, and once only.
It was at the session of the Maine Conference, at Gardiner,
in 1825. I was deeply impressed with the striking ap
pearance of the venerable bishop ; he was then approach
ing sixty years of age. He was of manly form, large, but
well-proportioned in figure, strong and energetic in his ap
pearance. His features indicated independence, resolution,
firmness, and activity ; yet was his countenance often lighted

166 THE HEROES OF METHODISM.
up by a smile of benignant emotion. His hair, tinged with
the frosts of half a century, hung at will in graceful locks
about his temples and his neck. He was sitting at ease,
regardless of a studied dignity, and conducting the business of
the conference with such despatch and off-hand style, regard
less of what some call dignity, that it greatly amused and
interested me. It suited my notions of Methodistic sim
plicity. But when the hour of service came, and he stood up
in all his manly proportions, before an audience collected
from all the villages along the Kennebec, and from far into
the interior, and with his clear and pleasant voice, in his
earnest, solemn, and pathetic manner, began to utter
' Thoughts that breathe and words that burn,'
my heart and eyes gave way. I wept, whether for joy or
sadness I could not tell ; I wept, and could not help it. I
had, however, no reason to try to help it, for, on looking over
the congregation, I perceived all others as much affected as
myself, and even more so; for many of the people were
laughing, crying, and shouting at one and the same time.
There was in this discourse no attempt at logic, none at or
atory, none at greatness, none at mere effect. It was a plain,
vigorous, simple exhibition of Gospel truth, in a manner
pointed, earnest, and original, and in a style of whose chaste
and natural beauty it may be said, as of the beauty of woman,
' When unadorn'd adorn'd the most.'"

EEY. EOBEET WILLIAMS.

THE REV. ROBERT WILLIAMS.
Robert Williams was a local preacher in England, and
came to this country in 1769. The circumstances of his emi
gration are so peculiar that they deserve a permanent reoord.
He had received a permit from Mr. Wesley to preach in
America, under the direction of the regular missionaries.
Mr. Williams had not the means to pay his passage, but
Providence strangely opened his way.
Mr. Williams had a conversation with his friend, Mr. Ash
ton, in Ireland, in reference to emigrating to America. Mr.
Ashton contemplated a removal from the Old to the New
World ; and Mr. Williams promised to accompany him
if he designed to spend his days in America. Some time
afterward, he learned that Mr. Ashton had embarked for
America ; and, according to promise, Mr. Williams hurried
down to the town near to which tho ship lay, sold his
horse to pay his debts, — and taking his saddle-bags on his
arm, set off to the ship, with a loaf of bread and a bottle of
milk, and no money to pay his passage. For that, however,
he trusted to his friend, Mr. Ashton, and his confidence was
not misplaced. This Mr. Ashton settled in a place which
was called " Ashgrove," in honour of him. The place is
famous in the early history of Methodism. A Methodist
society was early formed here, of which Mr. Ashton was the
first member and the principal pillar. The Church edifice
was erected in 1788. It was the first Methodist house of
worship erected north of the county of Dutchess. The
New- York Conference held its session, in 1803, in Ashgrove.
Mr. Ashton showed his love for Methodist ministers by pro-

170 THE HEROES OF METHODISM.
viding a " prophet's room" in his house, where the weary
itinerant always found a welcome, and by leaving a legacy
of three acres of ground on which to build a parsonage ;
also a cow for the use of the preacher, that they never
should want milk ; and an annuity to the end of time of ten
dollars, to the oldest unmarried preacher of the New-York
Conference. The name of Mr. Asbton — the friend of Robert
Williams, the friend of Methodism, the friend of Methodist
ministers, when friends were " few and far between" — de
serves to be held in grateful remembrance. To him we are
indebted for bringing Robert Williams to this country, and
for the glorious results which followed his labours here.
Mr. Williams came to New- York in October, 1769, and
preached in the Methodist chapel on Golden Hill. He
preached some time in New- York, and then visited Mr. Pil-
moor in Philadelphia, who, after examining him, granted him
a general license to preach. He then visited Rev. Robert
Strawbridge, in Maryland, and with him, and the Rev. John
King, recently arrived from London, " began a good work
in Baltimore county, and other parts of the state." In 1771
Mr. Williams made a successful missionary tour upon the
eastern shore of Maryland. In 1772 he made his first
visit to Virginia. Mr. Williams had the distinguished
honour of introducing Methodism into the "Old Dominion."
He was the pioneer, the apostle of Methodism, in that
state. After preaching in various places he was received into
the travelling connexion, at the first conference ever held iu
America, in Philadelphia, June, 1773, and appointed to Vir
ginia. In 1774 he was married, and ceased to travel.
There is something peculiar about the first in any series.
Mr. Williams was not only the first pioneer of Methodism in
Virginia, but he was the first preacher that published a
religious book in America ; the first to employ the press in
advancing the great interests of the Redeemer's kingdom in
connexion with the faithful ministry of the word. Before

ROBERT WILLIAMS. 171
the first conference he had reprinted many of Mr. Wesley's
books, and had them spread through the country, to the
great advantage of religion. Wesley's Sermons did much
good. At the conference in Philadelphia, June, 1773, the
following rule was adopted :
" None of the preachers in America are to reprint any of
Mr. Wesley's books without his authority, (when it can be
gotten,) and tbe consent of their brethren." It was also
decided that " Robert Williams shall be allowed to sell the
books he has already printed, but to print no more, unless
under the above restrictions." His republishing them shows
the spirit of enterprise he possessed, as well as his large plans
for doing good. The reason he was interdicted was, that
the profits might go to the denomination, for the spread of
" Scriptural holiness over the land," and for the support of
the aged and worn-out preachers, as well as the widows and
orphans of such as have died in the work.
He was not only the first publisher of books, but the first
Methodist minister in America that left a state of single
blessedness for matrimonial bliss. He was also the first
itinerant preacher that located. The name of Robert
Williams heads the long catalogue of names which answers
to the question, Who have located ? He was also the first
Methodist minister that found a grave in this country, the
first Methodist preacher that went from America to Paradise
—-the first that angels escorted from this new world to the
"Land of pure delight,
Where saints immortal reign."
Mr. Williams, after his location, resided in Virginia, on
the public road between Norfolk and Suffolk. His house
was a regular preaching place, and he always gave his
brethren a cordial welcome, and there they felt at home.
He did not live long to enjoy his pleasant, quiet home.
Death entered there the 26th of September, 1775, and
claimed Robert Williams as one of his trophies.
8*

172 THE HEROES OF METHODISM.
Mr. Asbury preached his funeral sermon, and gives this
testimony concerning him, that he " has been a very useful
man, and the Lord gave him many seals to his ministry.
Perhaps no man in America has been an instrument of
awakening so many souls as God has awakened by him."
Splendid eulogy! wonderful testimony! Jesse Lee bears
the same honourable testimony. He says, "Although he is
dead, he yet speaketh to many of his spiritual children,
while they remember his faithful preaching and his holy
walk." No monument or tombstone marks the place where his
dust is sleeping; but he should have a monument deep
in the hearts of American Methodists ; and though he has
no epitaph over him, his name and record are on high ;
it is engraven on the pillar of immortality !

ROBERT WILLIAMS AND THE REV. MR. JARRETT.
Mr. Jarrett was an Episcopal clergyman in Virginia, who
was very friendly to the early Methodist ministers. In
1773 Mr. Williams spent one week in the family of Mr.
Jarrett, and preached several times in his parish. Mr.
Jarrett speaks of Mr. Williams " as a plain, simple-hearted,
pious man ;" and adds, " this was his general character." He
gives the following testimony to Mr. Williams's preaching:
" I liked his preaching, in the main, very well, and especially
the animated and affectionate manner in which his dis
courses were delivered." He says, " I felt much attachment
to Mr. Williams."

ROBERT WILLIAMS. 173.

MR. WILLIAMS AND THE PEOPLE IN NORFOLK.
Great excitement was caused by his preaching in 1772 in
Norfolk. There was an earnestness in his manner and a
pointedness in his matter that made his sermons vory
impressive. We have the following account of his first visit to
Norfolk: "Without any previous notice being given, he
went to the court-house, and standing on the steps of the
door, he began to sing ; the people collected together ; after
prayer he took his text, and preached to a considerable num
ber of hearers, who were very disorderly, as they thought
the preacher a madman ; and while he was preaching the
people were laughing, talking, and walking about in all
directions. The general conclusion was, that they never
heard such a man before ; for, said they, ' Sometimes he
would preach, then he would pray, then he would swear,
and at times he would cry.'
" The people were so little used to hearing a preacher say
hell or devil in preaching, that they thought he was swear
ing when he told them about going to hell, or dying
in their sins. As he was believed to be a madman, none of
them invited him to their houses. However, he preached at
the same place the next day, when they found out he was
not insane, and they were glad to get him to their houses.
This may be considered as the beginning of Methodism in
Virginia; and it was not long before a Methodist society
was formed in the town of Norfolk."*

WILLIAMS AND THE LEE FAMILY.
He formed the first regular circuit in Virginia, and planted
the tree of Methodism there which has yielded such abun-
0 " History of the Methodists," p. 41.

174 THE HEROES OF METHODISM.
dant fruit. He was the spiritual father of Jesse Lee. Mr.
Lee's parents opened their doors for Mr. Williams to preach.
They were converted ; two of their sons became Methodist
ministers, and their other children shared largely in the
rich blessings of the Gospel, which he preached with such
flaming zeal, holy ardour, and great success.

EEY. EICHAED BOAEDMM.

THE REV. RICHARD BOARDMAN.
Mr. Boardman was one of the early heroes of Methodism,
known and beloved both in Europe and America. The
work in this country had been supplied by local preachers ;
but in 1769, at a conference held in Leeds, Richard
Boardman and Joseph Pilmoor volunteered to come to this
then new world. During Mr. Boardman's stay here his
ministry was blessed to hundreds ; but the Revolutionary
War breaking out, circumstances made it necessary for him
to sail for England, and he never returned. In both hemi
spheres he was useful, and left behind him the fragrance of
a good name.
Mr. Boardman died suddenly at Cork. The Sabbath
before his death he preached from, "Though he slay me,
yet will I trust in him." He was buried at Cork. There is
a plain tombstone over his dust with the following inscrip
tion : RICHARD BOARDMAN.
DEPARTED THIS LIFE OCTOBER 4th, U82,
-&TATIS 44.
" Beneath this stone the dust of Boardman lies,
His precious soul has soar'd above the skies ;
With eloquence divine he preaoh'd the word
To multitudes, and turn'd them to the Lord.
His bright examples strengthen'd what he taught,
And devils trembled when for Christ he fought ;
With truly Christian zeal he nations fired,
And all who knew him mourn'd when he expired."

178 THE HEROES OF METHODISM.

QmlwUs ana lllnstrstiflns.

BOARDMAN'S REMARKABLE DELIVERANCE.
The Rev. Richard Boardman related, a short time before his
death, the following remarkable interposition of Divine
Providence in his behalf: " I preached one evening at
Mould, in Flintshire, and next morning set out for Park-
gate. After riding some miles, I asked a man if I was on
the road to that place. He answered, ' Yes ; but you will
have some sands to go over, and unless you ride fast you
will be in danger of being enclosed by the tide.' It then
began to snow to such a degree that I could scarcely see a
step of my way. I got to the sands, and pursued my jour
ney over them for some time as rapidly as I could ; but the
tide then came in, and surrounded me on every side, so that
I could neither proceed nor turn back, and to ascend the
perpendicular rocks was impossible. In this situation I
commended my soul to God, not having the least expecta
tion of escaping death. In a little time I perceived two
men running down a hill on the other side of the water, and
by some means they got a boat, and came to my relief, just
as the sea had reached my knees, as I sat on my saddle.
They took me into the boat, the mare swimming by our
side till we reached the land. While we were in the boat,
one of the men said, ' Surely, sir, God is with you.' I an
swered, ' I trust he is.' The man replied, ' I know he is,'
and then related the following circumstance : ' Last night
I dreamed that I must go to the top of such a hill.
When I awoke the dream made such an impression on my
mind that I could not rest. I therefora-^ent and called

RICHARD BOARDMAN. 179
upon this man to accompany me. When we came to the
place we saw nothing more than usual. However, I begged
him to go with me to another hill at a small distance, and
there we saw your distressed situation.' When we got
ashore I went with my two friends to a public house not far
distant from where we landed ; and as we were relating the
wonderful providence, the landlady said, 'This day month
we saw a gentleman just in your situation ; but before we
could hasten to his relief he plunged into the sea, supposing,
as we concluded, that his horse would swim to the shore ; but
they both sank, and were drowned together.' I gave my
deliverers all the money I had, which I think was about
eighteen pence, and tarried all night at the hotel. Next
morning I was not a little embarrassed how to pay my
reckoning, for the want of cash, and begged my landlord
would keep a pair of silver spurs till I should redeem them ;
but he answered, ' The Lord bless you, sir, I would not take
a farthing from you for the world.' After some serious con
versation with the friendly people, I bade them farewell, and
recommenced my journey, rejoicing in the Lord, and praising
him for his great salvation."
BOARDMAN AND THE MOTHER OF THE REV. JABEZ
BUNTING.
In August, 1769, a strange man passed through the quiet
village of Moneyash, in Derbyshire. It was noised abroad
that one who was on his way to embark for America as a
missionary, would preach in the Methodist chapel. His
name was Richard Boardman, the first missionary sent out
by John Wesley. At that day, and in that place, a mission
ary was a strange phenomenon, and many came to hear.
His text was 1 Chron. iv, 9, 10, the prayer of Jabez. To
the seeking heart of at least one young woman the Lord
sent, by his hand, a saving message. Ten years afterward
she was rejoicing over the birth of a first, and, as it proved,

180 THE HEROES OF METHODISM.
an only son. She remembered the words that had been
made a balm to her soul, and vowing her child to the Lord,
" called his name Jabez." Full oft did that pious mother
put up for her little one the prayer of Jabez : " O that thou
wouldest bless me indeed, and enlarge my coast, and that
thine hand might be with me, and that thou wouldest keep
me from evil, that it may not grieve me !" While he was
yet an infant she carried him to Oldham-street Chapel, Man
chester, and there presented him to John Wesley. Well
stricken in years, the evangelist took the child in his arms,
and pronounced upon it a blessing.
Nearly twenty years from that day two young men of about
the same age are seen walking out from Manchester. The
younger of the two is about the middle size — slender, pale,
and delicate. His countenance has an engaging air of
purity, generosity, and sense ; and at his head you cannot
but look again, for, though bearing no poetic promise, it has
a remarkable look of compactness and power. The two
friends reach a cottage or a farm-house, where a few humble
people meet to hear the Gospel. The one we have described,
Jabez Bunting, begins the service; his companion, James
Wood, watches earnestly. In that look mingles, with the
kindness of no common friendship, real curiosity, and a little of
critical attention ; for he has been for some time in the habit
of preaching, but his friend Jabez is making his first attempt.
No wonder that he is curious to know what will be the
success of a youth so unlike other youths. " Ye believe in
God, believe also in me," is the text of the modest beginner.
All of curiosity or anxiety that marked the expression of his
friend passes gradually away; confidence, satisfaction, de
light, positive triumph, steal over his intelligent features ;
and finally you see him in a perfect rapture, every lineament
exclaiming, " I never heard a better sermon ! Jabez shall
be more honourable than his brethren !" — London Christian
Times.

RICHARD BOARDMAN. 181

BOARDMAN AND THE SOLDIERS.
Mr. Boardman, in a letter to Mr. Wesley, dated New- York,
November 4th, 1769, says : " When I came to Philadelphia
I found a little society, and preached to a great number of •
people. I left brother Pilmoor there, and set out for New-
York. Coming to a large town* on my way, and seeing a
barrack, I asked a soldier if there were any Methodists be
longing to it. ' 0 yes,' said he, ' we are all Methodists !
that is, we should all be glad to hear a Methodist preach.'
' Well,' said I, ' tell them in the barrack that a Methodist
preacher, just come from England, intends to preach here to
night.' He did so, and the inn was soon surrounded with
soldiers. I asked, ' Where do you think I can get a place to
preach in ?' (it being dark.) One of them said, ' I will go and
see if I can get the Presbyterian meeting-house.' He did
so, and soon returned, to tell me he had prevailed, and
that the bell was just going to ring, to let all the town
know. A great company got together, and seemed much
affected." This must have been about the first Methodist sermon in
Trenton ; though Captain Webb preached there just before,
or soon after Mr. Boardman's visit.
BOARDMAN AND PILMOOR.
The names of Richard Boardman and Joseph Pilmoor should
be associated, as they were the first regular Wesleyan min
isters who volunteered to come to America ; they also
returned to Europe together. We will give one character
istic anecdote of the colleague of Boardman. It is found in
° Mr. Boardman does not name the town ; but I think it must
have been Trenton, N. J., which was then a large town, and the
soldiers were stationed there at that time, and there are buildings
still remaining which they occupied for barracks.

182 THE' HEROES OF METHODISM.
the "Life and Times of Jesse Lee." I believe it was related
by William Waters.
PILMOOR AND THE PARISH PRIEST.
Norfolk, Virginia, was distinguished for its wickedness.
William Waters speaks of it as "the most wicked place
he ever set his foot in." Mr. Pilmoor had preached there,
and his preaching produced considerable effect on the public
mind ; but his fidelity and zeal had brought upon the infant
society the vigorous opposition of the parish minister.
During the absence of Mr. Pilmoor from Norfolk, and just
before his return, the clergyman preached a sermon, in which
he undertook to represent the Methodists as enthusiasts and
deceivers. The text selected for this notable purpose was,
"Be not righteous over much." In the discourse, among
other things, he told the people — what none of them would
have otherwise suspected — that he knew from experience the
evil of being overmuch righteous. He failed to establish his
positions, and said so much that his friends were dissatisfied.
If he thought Mr. Pilmoor would not return, or that he would
take no public notice of the matter, he was sadly disappointed
in his expectations. Mr. Pilmoor returned in a few days, and
gave public notice of his intention to preach on the verse next
following the parson's text : " Be not overmuch wicked." At
the hour appointed the town seemed to be in motion, and a
great crowd collected in the place of preaching. After reading
his text, Mr. Pilmoor said he had been informed that a cer
tain divine of the town had given the cjtizens a solemn cau
tion against being over-righteous. Then lifting up his hands,
and with a very significant countenance, he exclaimed, " And
in Norfolk he hath given this caution !" That was enough.
The conduct of the parson was rendered odious and con
temptible, and the people were unexpectedly but severely
rebuked.

EEY. CALEB B. PEDICOED.

THE REV. CALEB B. PEDICORD.
The mention of the name of Pedicord will thrill through the
souls of the readers acquainted with his brief history, charac
ter, and end. Caleb, like the one whose name he bore,
possessed another spirit from the timid, time-serving minis
ter ; a spirit that did honour to the cause he had espoused,
and the Commander whom he served ; and we regret that
one so eloquent, so sweet and heavenly-tempered — combining
the courage of Caleb with the meekness of Moses, the zeal
of Cephas with the affection of John, the decision of Paul
with the eloquence of Apollos — should have lived such a
brief period ; that such a bright and shining light should
have been so soon extinguished ; that such an eloquent
tongue should have been so soon palsied in death ; that
such a sweet and heavenly spirit should have dwelt in that
house of clay no longer ; that such an able minister of the
New Testament should have been so soon removed from the
walls of Zion ! But we have this to comfort us, " God buried
his workman, but carries on his work."
He suffered heroically in promoting the cause of his Mas
ter. The Rev. E. Cooper says, " In Dorchester, Caleb Pedi
cord were whipped, and badly hurt upon the public road ;
he carried his scars to the grave."
Eight brief years were the period he spent in the itinerant
ministry, and then exchanged labour for rest. He united
with the conference in 1777, and died in 1785. That year
is the first in which the question is asked in the Minutes,
" Who have died this year ?" The answer is, " Caleb B.
Pedicord."

186 THE HEROES OF METHODISM.
This is the first record of the kind in the Minutes, but not
the last. The record increases — the list of the names of those
over whom death has triumphed swells and enlarges, till it
becomes a great multitude.
His character is thus drawn in the Minutes by the masterly
hand of Asbury, who seems to have followed the example of
Wesley for brevity : " Caleb B. Pedicord, a man of sorrows,
and, like his Master, acquainted with grief; but a man dead
to. the world, and much devoted to God." In a few words
the character is finished, the portrait is complete, and we
gaze upon it with admiration.

^mctntttt an& gllnsinrMn*.
SINGING ON HIS WAY.
Thomas Ware informs us that once, while he was in a
thoughtful mood, in a thicket, a stranger passed him. The
traveller, who could not see Mr. Ware in his concealment,
began to sing as he passed by :
" Still out of the deepest abyss
Of trouble I mournfully cry,
And pine to recover my peace,
And see my Redeemer, and die.
" I cannot, I cannot forbear
These passionate longings for home ;
0, when shall my spirit be there !
0, when will the messenger come 1"
Mr. Ware goes on : " As he walked his horse slowly, I
heard every word distinctly, and was deeply touched, not
only with the melody of his voice, which was among the best
I ever heard, but with the words he uttered, and especially
the couplet,

CALEB B. PEDICORD. 187
' I cannot, I cannot forbear
These passionate longings for home.' "
Mr. Ware was so charmed with the melody of the
voice and the sentiments of the hymn, that he followed
on at a distance, hoping to hear another of the songs of
Zion. The stranger stopped at the house of a Methodist,
and dismounted. Mr. Ware then concluded he must be a
Methodist preacher, and would probably preach in the
evening. This happy stranger, cheerful as an angel on an
errand of mercy, was Caleb B. Pedicord.
Some Methodists in the town informed Mr. Ware that
Mr. Pedicord, a most excellent preacher, would preach in the
evening, and invited him to come and hear him. This was
at Mount Holly, N. J.
Mr. Ware told him he presumed he had seen the preacher,
and heard him sing along the road. Mr. Ware inquired of
the brother if he knew such a hymn ; he replied he did very
well, and immediately commenced and sung it to the same
tune ; and, as he was an excellent singer, it so thrilled
through the soul of Mr. Ware that it melted him to tears.

PEDICORD'S TEXT AND SERMON.
In the evening Mr. Ware went to hear this sweet singer of
Israel preach. The singing had charmed him ; what effect
would the sermon have ?
He says, " Mr. Pedicord sung and prayed delightfully."
His text pleased him. It was just such a one as an early
pioneer of Methodism would have taken — repentance and
remission of sins, the atonement, "the sinner's short way
to God," the fulness and freeness of salvation. His text
was from the 24th chapter of Luke : " Then opened he their
understanding, that they might understand the Scriptures.
And he said unto them, Thus it is written, and thus it be-;
booved Christ to suffer, and to rise from the dead the third
9

188 THE HEROES OF METHODISM.
day, that repentance and remission of sins should be preached
in his name among all nations, beginning at Jerusalem."
" Soon," says Mr. Ware, " was I convinced that all men
were redeemed, and might be saved — and saved now, from
the guilt, practice, and love of sin. With this I was greatly
affected, and could hardly refrain from exclaiming aloud,
4 This is the best intelligence I ever heard.' "

PEDICORD THE SPIRITUAL FATHER OF THOMAS
WARE.
There are periods in a young man's history when he
reaches a crisis, from which he rises or falls. It is evident
that this was such a fearful crisis with Thomas Ware.
" About this time," says he, " I contracted an acquaintance
with a young man of insinuating manners, who was com
pleting the study of navigation. He was expecting to go to
sea with a brother-in-law, who was an experienced com
mander, as his mate, in a brig, which was nearly fitted for
the voyage. He had the address to induce me to engage in
the same study with him, promising to give me all the
aid he could until the brig was ready, and that I should
have the steward's berth on board, when he would assist
me in my studies until I had acquired a knowledge of the
art; and he said he doubted not that we should make our
fortunes. The brig was to carry a few long guns, have a
picked crew, and outsail everything on the seas. Such
were the inducements held out to me to enlist in the
enterprise ; but I knew not the deep-laid scheme. The truth
of the matter was, as it turned out, that the owners wero
their country's enemies; and the brig was designed to
carry on a contraband trade with the British. Between
the owners and the enemy there was an understanding.
The vessel, laden with provisions, was to be thrown in their
way, and to be captured ; and then a liberal price was to be

CALEB B. PEDICORD. }89
paid for the cargo, and she permitted to escape. Some of
the persons engaged in this adventure had held offices under
the government, and were still deemed friends to their
country. They had, besides, enticed some who had borne
a conspicuous part in the service to favour their plot, not
doubting of success ; and, if they could not persuade those
who were not in it that their capture was real and unavoid
able, they hoped to quiet them with money.
" Ignorant of all this design and treachery, I was drawn to
the very verge of the abyss, and suspected it not. The brig
was ready to sail, and the captain was in our village. I had
been introduced to him, and the time was set for me to prepare,
at a moment's warning, to embark and enter upon the duties
of my office. Thus things stood, when a merciful Providence
interposed, and prevented my name being enrolled upon the
scroll of infamy. I was as a frail bark tossed upon a stormy
and unknown sea. The sea had become calm, but I had
neared a vortex, and had been well-nigh swallowed up.
But a kind breeze sprung up at the time of imminent
danger, and I was wafted into a harbour of safety and
delight. " When the meeting closed, I hastened to my lodgings,
retired to my room, fell upon my knees before God, and
spent much of the night in penitential tears. I did not once
think of my engagement with my sea-bound companions,
until the next day, when I went and told the young man
who had induced me to enlist into the project, that I had
abandoned all thoughts of going to sea. They, however,
proceeded in their perilous undertaking, were betrayed, their
officers thrown into prison, and the brig and cargo confis
cated. When I heard of this, I praised the Lord for my
deliverance from this danger and infamy, which I considered
worse than death.
" I now gave up the study of navigation, and abandoned
all company but that of the pious. The New Testament I
read over and over, and was charmed with the character of

190 THE HEROES OF METHODISM.
God our Saviour, as revealed in it ; and I esteemed reproach,
for his sake, more desirable than all earthly treasure."

PEDICORD RECEIVES THE THANKS OF THOMAS
WARE.
" Mr. Pedicord returned again to our village. I hastened to
see him, and tell him all that was in my heart. He shed
tears over me, and prayed. I was dissolved in tears. He
prayed again. My soul was filled with unutterable delight.
He now rejoiced over me as a son, ' an heir of God, and a
joint heir with Christ.' I felt and knew that I was made
free ; and, as I had been firm in my attachment to the cause
of civil freedom, I did hope that I should be enabled to stand
fast in the liberty wherewith Christ had made me free.
" Soon after I wrote to the good man, in a- manner ex
pressive of my feelings when I first heard him preach, as
well as those which followed. In the ardour and simplicity
of my soul, I said, ' A thousand blessings on the man who
brought me this intelligence. On my bended knees I
owned the doctrine true, and said it was enough — I may be
happy — heaven may be mine, since Jesus tasted death for
all, and wills them to be saved ! But I am not myself; my
hopes and fears are new. O, may I never lose this tender
ness of heart ! Yes, my friend, I am thy debtor. To me
thou hast restored my Bible and my God ; and shall I be
ungrateful ? No ; I will see thee, and confess the whole.
Thy God and thy people shall be mine.' " — T. Ware.

PEDICORD AND JOE MOLLINER.
"It must have been in the year 1781, that the notorious
refugee and tory, 'Joe Molliner,' was captured and impris
oned. This man, while his countrymen were in the battle
field, fighting for liberty, equality, and all the rights of man;

CALEB B. PEDICORD. 191
and the women of his country were at home, suffering all
but starvation and death — as neglected fields, and empty
granaries, and many other disorders, could fully display — this
man, with a band of miscreants, lived by plunder, rapine,
and blood ; robbing those who had anything to lose ; burn
ing by fire, wantonly and maliciously, that which could not
be conveyed to tbe recesses of the swamp, where the tory
robbers camped.
" The daring, lawless depredations of this Molliner and his
gang — committed for several years, and all along the Atlan
tic shores, through the counties of Monmouth and Atlantic,
by land and by water, by day and by night, taking advan
tage of the absence of the youthful and strong men, and com
mitting intolerable outrages upon aged men and helpless
females — at length roused the wrath of the people, until it
took the form of vengeance. Pursuit was instituted ; and
Molliner was taken, and conveyed to Burlington, the seat
of justice for the same county at that period. Here he was
imprisoned for about six weeks ; in the space of which time
he was tried by the court, condemned, and sentenced to be
hanged by the neck until dead.
" During the term of his imprisonment, Caleb Pedicord
and Joseph Cromwell visited the unhappy wretch. William
Budd, of New-Mills, a man of deep piety, sound mind, and
respectable preaching abilities, joined with the loving, weep
ing Pedicord, and the powerfully rjersuasive Joseph Crom
well, to induce this soul, so guilty, and so nigh God's judg
ment bar, to hear the words of warning, and to accept the
offers of grace, through the crucified Jesus. He became
alarmed, and repented most sincerely, confessing all his base
ness. They uttered to him the words of invitation, and the
trembling, repentant sinner believed on the name of Jesus,
and was pardoned. Yes, this nefarious sinner, as those
preachers testified, exhibited positive proof 'that God,, for
Christ's sake, had pardoned all his sins.' His soul was
happy in the old jail of Burlington ; the cell of the con-

192 THE HEROES OF METHODISM.
demned criminal became the altar of his salvation — the
place of his reception among the saved by grace. What an
act of majestic mercy ! In this case, the extent of God's
clemency in Christ Jesus surpassed all human conceptions.
Yet it was so ; the soul of that deeply-stained sinner
was washed in the blood of the Lamb of God ; and the
prayers, tears, and songs of the saved soul of Molliner, min
gled with those of the servants of Jesus, who brought him,
perhaps for the first time in his life, the tidings of Gospel
grace, a knowledge of the plan of salvation, and the efficacy
of faith and prayer, even in a case so desperate.
" Some, perhaps, will say, ' Ah, well, if so abominable a
sinner as Joe Molliner can go to heaven, nobody need
despair.' How many thousands, not so blackly dyed in sin,
have resisted and rejected a thousand calls, and still remain,
alas ! unsaved ; and they may so die, and be lost forever.
The ways of God are equal ; thy ways are unequal, O child
of mortality ! How often, under such melancholy circum
stances as those of Molliner, when the grace of God is dis
played in the salvation of the culprit, do we hear such
sophistical reasoning, and unwise murmurings, and unholy
resolutions to continue in the neglect of the means of grace ;
and yet these same persons expect salvation and happiness
after death, forsooth, because ' a thief upon the cross ' was
saved, or a murderer in his cell is converted, and leaves his
dying testimony in proof of the amazing mercy of the Most
High. The moral of this subject is, Let none presume ; let
none despair.
" On the day of the execution, our informant, the Rev.
John Walker, then a young man seventeen years old, resid
ing in Mount Holly, united with a friend and procured a
horse ; and, mounted one behind the other, in this manner
rode to the scene of the last act of Molliner's eventful life.
Thousands of people, it was'computed, were there collected
from all parts of the country, in all manner of convey
ances, from the humble equestrian we have described, the

CALEB B. PEDICORD. 19£
ox-team, and its load of living curiosities from the interior
of the Pines, even to the more aristocratic and heavy coach,
of which but few could be produced, down to the thousands
on that means of locomotion, the feet, that the Lord made
for mortals. The military were also there, in their tarnished
uniforms, and with their glittering arms. The music sound
ed dolefully as the wagon approached, containing Molliner,
his coffin, and the faithful three — the ministers Pedicord,
Cromwell, and Budd. The huge procession passed out of
Burlington, over Ewling's bridge, to a place called 'Gallows
Hill.' The wagon halted under the fatal tree, and the sol
diers were arranged around the vicinity in a square. The
dense mass of anxious spectators pressed closer and closer
to the object on which all eyes were now fixed. Molliner
arose, and gazed upon the crowd; his countenance seemed
changed ; he spoke at some length, acknowledged his guilt,
and begged the people to pray for him ; then, closing
his eyes, he sat down, and appeared to be in an agony
of prayer.
" Mr. Pedicord, standing in tbe wagon beside the cof
fin, gave out a text, and preached a suitable sermon,
which affected all hearts within hearing of his sweetly
musical voice, whose melting tones seldom failed to draw
tears from all eyes. The people wept and sobbed while
they heard. After the sermon, a prayer was offered by one
of the other preachers. On standing up again, Molliner
requested them to sing, and a hymn was sung. At the
close Molliner was deeply exercised, clapping his hands ex-
ultingly, and exclaiming, ' I 've found Him ! I 've found
Him! Now I am ready.' He adjusted the rope to his
neck, took leave of those around him, and then said again,
'I am ready; drive off!' The horse started, the wagon
passed from beneath his feet, he swung round a few turns,
settled, struggled once for a moment, then all was still !
The spirit of the daring refugee was in the presence of his
God r^Rev. G. A. Raybold.

194 THE HEROES OF METHODISM.

PEDICORD AND THE YOUNG LADY.
We know so little of this excellent man of God, long since
in Abraham's bosom, that it is very refreshing to find the
following letter to a young female friend. It is a beautiful
specimen of his correspondence, and strikingly illustrates his
character :
; " Virginia, January 12tft, 1783.
" Miss Patty, — Your friendly letter came safe to hand a
few days since. I have read it again and again, and was so
happy as to catch the tender spirit in which it was written. It
affords matter of real joy even to hear from my dear friends;
but to receive a letter, containing an account of their spiritual
welfare, is cause of more abundant consolation. You are
pleased to thank me for my former letter, and also express
your approbation of the thoughts hinted in favour of early
piety. I am more than ever persuaded of the propriety of
them, though I feel myself very insufficient to give instruc
tion to those who are surrounded with every helpful and
favourable circumstance. I take knowledge from your let
ter that you entertain low thoughts of yourself. Our souls
prosper the most under the shade of the cross ; and it is wel'<
to go down the necessary steps into the valley of humiliation
When praying as in the dust, our devotion is in character ;
but, in the meantime, let us remember, help is laid upon
One that is mighty. ' Look unto me,' is his language ; he
blesses the broken in heart, and comforts the contrite spirit.
He is the strength of the weak, the overflowing fountain of
all goodness, who delights in administering suitable comfort
according to our various cases. Let faith (which is the eye
of the soul) momently behold a reconciled God ; ever re
membering that, in striving to believe, and in the exercise
of faith, it is obtained and increased : the secret, inward, pow
erful effects of living faith are almost a mystery to those who

CALEB B. PEDICORD. 195
feel them. Salvation by faith is what the Scripture strongly
recommends. It is true, God is the author, Christ the ob
ject, and the heart the subject ; but, notwithstanding this,
it has pleased our great Author to bestow this precious
gift in proportion to our willingness to receive and improve
it. Love also is the glorious spring of all outward and in
ward holiness. Happy for us when we feel this holy,
heavenly, active principle operating, and sweetly attracting
our willing hearts into all the graces and virtues of living
religion. Hope, O blooming hope, which constantly eyes the
future promised inheritance ! 0 Patty, let these three graces
be in lively exercise ! Indeed, I am at a loss to describe the
many blessings that flow from a conviction of our being in
terested in the favour of the Lord. Those comforts and
graces do not naturally belong to man ; it is fruit that grows
not upon nature's tree. It follows, that in order to abound
in them, we must eye His will, who is the author and giver
of them ; which, no doubt, calls for the mighty exertions of
all our ransomed powers, carefully walking in, and con
stantly looking through, all the means of divine institution.
So shall we sail as upon broad waters, and our feet stand in
a wealthy place.
" I continue a son of affliction, but still fill up my appoint
ments. Remember me affectionately to your grandmamma,
who behaved to me as a mother, sister, Christian, and
friend. " The blessed God bless you, and keep you blooming for
a blissful immortality. Yours, &c,
" Caleb B. Pedicord."
9*

REV. WILLIAM GILL.
REV. JOHN TUNNELL.
REV. RICHARD IVY.

THE REV. WILLIAM GILL.
William Gill was an " able minister of the New Test
ament," with a very clear head and a very warm heart.
He was of a philosophical turn ; could soar to that which
was high, and fathom that which was deep. How I regret
that we have so brief an account of him ! He has a history
written on the archives of heaven, a biography on the im
perishable records of eternity, among the lives of those who
were "faithful unto death!"
William Gill was received into the travelling connexion
in 1777, and "finished his course with joy" in 1789. The
record in the Minutes is as follows :
"William Gill, a native of Delaware; an elder in the
Church, and a labourer in it for twelve years ; blameless in
life, of quick and solid parts ; sound in the faith, clear in his
judgment, meek in his spirit, resigned and solemnly happy
in his death." — Minutes of 1789.
No minister need wish to have more said concerning him
when the clods of the valley cover him, and his soul has
returned to God.
A correspondent in the Christian Advocate says, " Some
time ago, when at a quarterly-meeting at Hynson's Chapel,
in Kent county, Md., the Rev. T. Smith said to me,
' Come, and I will show you where lie two old Methodist
preachers.' One was John Smith, who lived many years in
Chestertown, a superannuated member of the Philadelphia
Conference; the other was William Gill, of whom I have
often heard the old Methodists speak in terms of highest
applause. The late Dr. Rush, of Philadelphia, was among

200 THE HEROES OF METHODISM.
his warmest admirers. He is said to have remarked, that
William Gill was the greatest divine he ever heard. Nothing
but a rough stone, without inscription, marks the spot where
sleeps the ashes of these venerable men. William Gill was a
native of Kent, Del., whence he started in early life, and in an
early period of Methodism, to do the work of a Methodist itin
erant preacher ; and, after successfully preaching a free and
full salvation to his fellow-men in various parts of the States,
he was arrested in the midst of his usefulness by a disease,
which soon took him from labour to reward. He died in
Chestertown, Kent county, Md. ; and when a few more of
the older men of this generation pass away, the probability
is, no one will know the place of his sepulchre, as I was un
successful in endeavouring to persuade the Methodists there
to erect at his grave only a plain head and foot stone ; but
his record is on high." D. D,

THE REV. JOHN TUNNELL.
John Tunnell was received into the travelling connexion in
1777, and was released from his labours by death in 1790.
Methodism, in its early days, was favoured not only with its
sons of thunder, but also its sons of consolation. Tunnell
was an Apollos — '* mighty in the Scriptures," mighty in elo
quence. His speech distilled as the dew, and as the rain
upon the new-mown grass. He moved, melted, and charmed
his audiences. The Minutes speak of him thus :
" John Tunnell, who died of consumption at the Sweet
Springs in July, 1790, was about thirteen years in the work
of the ministry ; a man of solid piety, great simplicity, and
godly sincerity, well known and much esteemed both by
ministers and people. He had travelled extensively through
the States, and declined in sweet peace."— 'Minutes of Con
ference, 1790.
Bishop Asbury paid the following just tribute to his
departed friend and brother :
"The 9th of July, 1790, we were informed of the death
of our dear brother, John Tunnell.
"Saturday, 10th July. Brother Tunnell's corpse was
brought to Dew's Chapel. I preached his funeral sermon
my text, 'For me to live is Christ, to die is gain.'
We were much blessed, and the power of God was
eminently present. It is 'fourteen years since brother
Tunnell first knew the Lord ; and he has spoken about
thirteen years, and travelled through eight of the thirteen
states : few men, as public ministers, were better known or
more beloved. He was a simple-hearted, artless, childlike

202 THE HEROES OF METHODISM.
man ; for his opportunities, he was a man of good learning ;
had a large fund of Scripture knowledge, was a good his
torian, a sensible, improving preacher, a most affectionate
friend, and a great saint. He had been wasting and declin
ing in strength and health for the last twelve months, sinking
into a consumption. I am humbled. O, let my soul be
admonished to be more devoted to God !" — Asbury's Journal,
vol. ii, pi 46.
What a portraiture of the character of this Christian
minister, by the hand of Asbury, who was too truthful to
exaggerate, too faithful to misrepresent, and too prudent to
give a fancy sketch with false colouring.

^ntctotts mis $llnfttrstf0KS.
TUNNELL AND THE SAILOR.
"A sailor was one day passing where Tunnell was preaching.
He stopped to listen, and was observed to be much affected ;
and on meeting with his companions after he left, he said,
' I have been listening to a man who has been dead and in
heaven ; but he has returned, and is telling the people all
about that world.' And he declared to them he had never
been so much affected by anything he had ever seen or heard
before. True it was that Tunnell's appearance very much
resembled that of a dead man ; and when with his strong.
musical, voice he poured forth a flood of heavenly eloquence,
as he frequently did, he appeared, indeed, as a messenger from
the invisible world."—- Rev. T. Ware.

JOHN TUNNELL. 203

TUNNELL, GENERAL RUSSELL AND HIS WIFE.
Methodism in its early days not only benefitted the poor
and the middling classes, but also those who moved in the
higher circles in life. It found a welcome not only in the
cottage of the humble, in the log-house of the enterprising
emigrant, but also in the mansions of the rich ; showing that
it was not adapted to one class only, but to all classes, from
the least to the greatest. Therefore, we find Governor
Basset and Judge White, of Delaware, Governor Van
Courtland, the Van Wycks, and Livingstons, in New- York,
and General Russell and his wife, of Kentucky, among its
early members. Not only did many of the " common people "
hear the Methodist pioneers gladly, but so did some of the
uncommon people.
The Methodist Conference in the West was held in
Holstein, in 1788. Bishop Asbury did not attend, but
Asbury's God was there.
" We were not idle," says Thomas Ware, " and the Lord
gave us many souls in the place where we were assembled,
among whom were General Russell and lady, the latter a
sister of the illustrious Patrick Henry. I mention these
particularly, because they were the first-fruits of our labours
at this conference.
" On the Sabbath we had a crowded audience ; and Mr.
Tunnell preached an excellent sermon, which produced
great effect. The sermon was followed by a number of
powerful exhortations. When the meeting closed, Mrs.
Russell came to me and said, ' I thought I was a Chris^
tian ; but, sir, I am not a Christian, I am the veriest sinner
upon earth. I want you and Mr. Mastin to come with Mr.
Tunnell to our house, and pray for us, and tell us what we
must do to be saved.' So we went, and spent much of the
afternoon in prayer, especially for Mrs. Russell; but she did
not obtain deliverance. Being much exhausted, the preach*

204 THE HEROES OF METHODISM.
ers retired to a pleasant grove near at hand, to spend a short
time. After we had retired, the general, seeing the agony
of soul under wliich his poor wife was labouring, read to
her, by the advice of his pious daughter, Mr. Fletcher's
charming address to mourners, as contained in his Appeal.'
At length we heard the word ' Glory !' often repeated, ac
companied with the clapping of hands. We hastened to
the house, and found Mrs. Russell praising the Lord, and the
general walking the floor and weeping bitterly, uttering, at
the same time, this plaintive appeal to tlie Saviour of sinners :
' O Lord, thou didst bless my dear wife while thy poor servant
was reading to her ; hast thou not a blessing also for me ?'
At length he sat down, quite exhausted. This scene was
in a high degree interesting to us. To see the old soldier
and. statesman — the proud opposer of godliness — trembling,
and earnestly inquiring what he must do to be saved, was an
affecting sight. But the work ended not here. The con
version of Mrs. Russell, whose zeal, good sense, and amiable-
ness of character were proverbial, together with the penitential
grief so conspicuous in the general, made a deep impression
on the minds of many ; and numbers were brought in before
the conference closed. The general rested not until he knew
his adoption ; and he continued a faithful member of the
Church, and an official member, after he became eligible for
office, constantly adorning the doctrine of God our Saviour
unto the end of his life." — Life of Thomas Ware.
No doubt the reader would like to know the sequel of the
Russell family. Rev. William Burke informs us that " in the
fall of 1792, General Russell and family made a visit to the
eastern part of Virginia, among their old friends and relations.
The general was taken sick, and died. His daughter, Chloe
Russell, had just married a travelling preacher by the name of
Hubbard Saunders. During their visit, Miss Sarah Camp
bell, Mrs. Russell's daughter, daughter of General Campbell,
who distinguished himself at the battle of King's Mountain,
was married to -Francis Preston, Esq.j of Virginia. Sarah

JOHN TUNNELL. 205
was among the first fruits of Methodism in the West. She
became the mother of one of South Carolina's most gifted
sons, whose eloquence has often been heard in the senate
chamber at Washington, namely, the Hon. William C.
Preston." TUNNELL, GILL, AND PEDICORD COMPARED.
" Gill was eagle-eyed, and, by those whose powers of vision
were strong like his, he was deemed one of a thousand ; but,
by the less penetrating, his talents could not be fully appre
ciated, as he often soared beyond them. On this account
Gill was not a favourite preacher of mine ; but, in conversa
tion, which afforded an opportunity for asking questions and
receiving explanations on deep and interesting subjects, I
have seldom known his equal. Jonathan and David were
not more tenderly attached to each other than were Tunnel!
and Gill.
" Pedicord was a man of fine manly form, and his counte
nance indicated intelligence and much tender sensibility.
His voice was soft and remarkably plaintive ; and he pos
sessed the rare talent to touch and move his audience at
once. I have seen the tear start and the head fall before
he had uttered three sentences, which were generally sen
tentious. Nor did he raise expectations to disappoint them.
Like Tunnell, he arose as he advanced in his subject ; and
if he could not, like him, bind his audience with chains, he
could draw them after him with a silken cord. Never was
a man more tenderly beloved in our part of the country than
he ; and if the decision of their relative claims devolved on
me, I should say there was none like Pedicord : but he was
my spiritual father." — Rev. T. Ware.
No wonder Mr. Ware adds, " It is a pity that so few of
this class of primitive American Methodist preachers have
left any written memorial of themselves and their early
labours." It is a pity ; it is a loss to the Church, to the
countrv, and to the world : a loss that is irreparable.

THE REV. RICHARD IVY.
" Richard Ivy was a native of Sussex county, in Virginia.
He travelled extensively through Jersey, Pennsylvania, Mary
land, Virginia, North and South Carolina, and Georgia.
A man of quick and solid parts. He sought not himself,
any more than a Pedicord, a Gill, or a Tunnell — men well
known in our connexion — who never thought of growing
rich by the Gospel ; their great concern and business was to
be rich in grace, and useful to souls. Thus Ivy, a man of
affliction, lingering out his latter days, spending his all with
his life in the work. Exclusive of his patrimony, he was in
debted at his death. He died in his native county, in Vir
ginia, in the latter part of the year 1795.
" His race is run, his sorrows are o'er ;
His work it is done, he 'II suffer no more."
Minutes for 1795.

%ut)ittU% ana %\\n\n\hn.
IVY AND TWO AMERICAN OFFICERS. *h Cai
As a number of the early Methodist ministers w^0l En
glishmen, strongly attached to the mother country, \all
of them were suspected of being disloyal to thisvO^unjry.

RICHARD IVY. 207
Richard Ivy was admitted on trial in the travelling con
nexion in May, 1778. In 1782 he travelled with Joshua
Dudley, West Jersey circuit. Rev. Thomas Ware resided
there ; he had been converted not long before. He says,
" Learning that a company of soldiers, quartered near one of
these appointments, had resolved to arrest the first preacher
who should come there, and carry him to head-quarters, I
determined to accompany him, hoping, as I was acquainted
with some of the officers, to convince them that he was no
enemy of his country. The preacher was Richard Ivy, who
at that time was quite young. The rumour of what was
about to be done having gone abroad, many of the most
respectable inhabitants of the neighbourhood were collected
at the place. Soon after the congregation was convened, a
file of soldiers were marched into the yard, and halted near
the door ; and two officers came in, drew their swords and
crossed them on the table, and seated themselves one on each
side of it, but so as to look the preacher full in the face.
" I watched his eye with great anxiety, and soon saw that
he was not influenced by fear. His text was, 'Fear not,
little flock, for it is your Father's good pleasure to give you
the kingdom.' When he came to enforce the exhortation,
' Fear not,' he paused and said, ' Christians sometimes fear
when there is no cause for fear ;' and so, he added, he pre
sumed it was with some then present. Those men who were
engaged in the defence of their country's right meant them
no harm. He spoke fluently and forcibly in commendation
of the cause of freedom from foreign and domestic tyranny,
looking at the same time first on the swords, and then in the
faces of the officers, as if he would say, This looks a little too
much like domestic oppression ; and, in conclusion, bowing
to each of the officers, and opening his bosom, said, ' Sirs,
I would fain show you my heart ; if it beats not high for
legitimate liberty, may it forever cease to beat.'
" This he said with such a tone of voice and with such a
look as thrilled the whole audience, and gave him command

208 THE HEROES OF METHODISM.
of their feelings. The countenances of the officers at first
wore a contemptuous frown, then a significant smile, and then
they were completely unarmed ; they hung down their heads,
and before the conclusion of this masterly address shook like
the leaves of an aspen. Many of the people sobbed aloud,
and others cried out, Amen ! while the soldiers without (the
doors and windows being open) swung their hats, and
shouted, ' Huzza for the Methodist parson !' On leaving,
the officers shook hands with the preacher, and wished him
well ; and afterward said they would share their last shilling
with him."— Life of T. Ware, pp. 71, 72.
This is about all we know of Richard Ivy, except what is
contained in the Minutes ; but this is sufficient to make him
an evergreen.

REY. JOSEPH BRADEORD.

THE REV. JOSEPH BRADFORD.
Mr. Bradford was thirty-eight years an itinerant minister in
England, and finished his course with joy in Hull in 1808.
He was an excellent man, " a bright and shining light."
He preached with success the " glorious Gospel of the blessed
God." Mr. Bradford was honoured by being chosen president of
the conference in 1803, when that noble class of ministers
were received into full membership — a galaxy of brilliant
stars, an array of distinguished names, of gifted men, such
as we have not seen before, such as, I fear, we shall not soon
see again — Robert Newton, Jabez Bunting, Daniel Isaac,
William E. Millar, Philip Garrett, Joseph Hallam, Thomas
Pindar, and others, who were mighty men — men of renown^.
But one of them now survives, that is Jabez Bunting ; the
rest have fallen asleep.
The Rev. James Everett thus describes him: "Joseph
Bradford was prompt, energetic ; Herculean in labour, per
severing, fervid, sterling; somewhat rambling in his dis
courses; always cutting out work for himself and others;
generally closing the financial part of a leader's meeting with,
'Well, what can be done to help forward the good cause
in which we are engaged?' A strenuous advocate for ex
emption from all moral defilement, saying, 'As soon may
light espouse darkness, as soon may night be married to day,
as sin and holiness dwell together.' Possessed, rough as
he was, of too much delicacy of sentiment and dignity of
character to watch the look or tremble at the frown of a
superior, 'truth and justice, the two immutable laws of
social as well as religious Order,' seemed to be his motto,
10

212 THE HEROES OF METHODISM.
despising the maxim that it is sometimes useful to mislead,
to insure the happiness of others."
"Mr. Bradford," says the biographer of Robert Newton,
" was a man of unbending integrity and of kindly disposition."
Mr. Bradford was honoured also by being the chosen friend
and travelling companion of John Wesley — "his own
familiar friend, that did eat bread with him," who was ad
mitted into the closest intimacy and fellowship.

^wcfrtftM an& Illustrations.
BRADFORD AND JOHN WESLEY.
Mr. Bradford was for some years the travelling companion
of Mr. Wesley, for whom he would have sacrificed health,
and even life ; but to whom his will would never bend, ex
cept in meekness. "Joseph," said Mr. Wesley, one day,
" take these letters to the post."
Bradford. I will take them after preaching, sir.
Wesley. Take them now, Joseph.
Brad. I wish to hear you preach, sir, and there will be
sufficient time for the post after service.
Wes. I insist upon your going now, Joseph.
Brad, I will not go at present.
Wes, You wont ?
Brad. No, sir.
Wes. Then you and I must part.
Brad. Very good, sir.
The good men slept over it. Both were early risers.
At four o'clock the next morning, the refractory " helper"

JOSEPH BRADFORD. 213
was accosted with, "Joseph, have you considered what I
said, that we must part ?"
Brad. Yes, sir.
Wes. And must we part ?
Brad. Please yourself, sir.
Wes. Will you ask my pardon, Joseph ?
Brad. No, sir.
Wes. You wont ?
Brad. No, sir.
Wes. Then I will ask yours, Joseph.
Poor Joseph was instantly melted, smitten as by the wand
of Moses, when forth gushed the tears, like the water from
the rock. He had a tender soul ; and it was soon observed,
when the appeal was made to the heart instead of the head."
— James Everett.
This anecdote has been incorrectly attributed to the Rev.
Samuel Bradburn. Mr. Bradburn never was Mr. Wesley's
travelling companion. The mistake was easily made, no
doubt, by confounding the names Bradford and Bradburn.
BRADFORD AND MR. WESLEY AT BRISTOL.
At the Bristol Conference, in 1783, Mr. Wesley was taken
very ill ; neither he nor his friends thought he could recover.
From the nature of his complaint, he supposed a spasm
would seize his stomach, and, probably, occasion sudden
death. Under these views of his situation, he said to Mr.
Bradford, " I have been reflecting on my past life : I have
been wandering up and down between fifty and sixty years,
endeavouring, in my poor way, to do a little good to my
fellow-creatures : and now it is probable that there are but
a few steps between me and death ; and what have I to trust
to for salvation ? I can see nothing which I have done or
suffered that will bear looking at. I have no other plea
than this, 1 1 the chief of sinners am,
But Jesus died for me.' "

214 THE HEROES OF METHODISM.
The sentiment here expressed, and his reference to it in his
last sickness, plainly show how steadily he had persevered in
the same views of the Gospel. Mr. Bradford was highly
favoured in hearing this declaration from the founder of
Methodism, under circumstances so thrilling ; but greater
honour awaited him. He was permitted, years after, to
witness the calm, peaceful, and triumphant death of his
venerable and venerated friend. " On Wednesday morn
ing the closing scene drew near. Mr. Bradford, his faithful
friend, prayed with him ; and the last words he was heard
to articulate were ' Farewell !' "
Mr. Bradford was permitted to offer the last prayer at the
bedside of the dying Wesley, and then watch over him,

' Till the ' weary wheels of life stood still,

>»

BRADFORD AND LADY HUNTINGTON.
After Mr. Wesley's death, a tract, written with beautiful
simplicity by his friend Elizabeth Ritchie, was published,
containing the interesting particulars of his last illness, with
the expressions to which he gave utterance in the immediate
prospect of dissolution. A copy of this document fell into
the hands of Lady Huntington, who read it with superior
interest, because, according to the natural course of things,
the time of her own departure was at hand. She sent
for Joseph Bradford, who for many years had been Mr.
Wesley's travelling companion, and asked him if this account
of Mr. Wesley was true; and whether he really died ac
knowledging his sole dependence upon the meritorious
sacrifice of Christ for acceptance and eternal life. Mr. Brad
ford assured her ladyship that the whole was strictly true ;
and that from his own knowledge he could declare, whatever
reports to the contrary had been circulated, the principles
which Mr. Wesley recognised upon his death-bed had
invariably been the subjects of his ministry. She listened
with eager attention to this statement; confessed that she

JOSEPH BRADFORD. 215
believed he had grievously departed from the truth; and
then, bursting into tears, expressed her deep regret at the
separation that had taken place between them. The
particulars of this interview Mr. Bradford related to the
Rev. George Morley." — Jackson's Life of Charles Wesley,
p. 662. BRADFORD AND THE ANGEL.
"In 1778," says the Rev. John Murlin, "there was a
division in the society at Halifax, about an angel with a
trumpet in his hand, which one party would have fixed on
the top of a sounding-board, over the pulpit, but the other
would not consent to it. And so warm were they on each
side, that the circuit preachers could not reconcile them ;
so the affair was left to the decision of Mr. Wesley. When
he came, he gave judgment against the angel ; and, to put
an end to all future strife, Mr. Bradford made a burnt sacri
fice of the angel on the altar of peace ! and thus the apple
of discord was removed. Is it not strange that men of
common sense, and who profess an uncommon degree of
religion, should contend so warmly about such trifles as
these 2" BRADFORD, WESLEY, AND THE CHAISE.
In 1785, Mr. Wesley, with Joseph Bradford, visited Adam
Clarke on St. Austell circuit. Mr. Clarke relates the fol
lowing, which took place during their visit. I was with
Mr. Wesley one day, when his chaise was not at the door
at the time he had ordered it ; he immediately set off on
foot, and I accompanied him: it was not long, however,
before Mr. Bradford overtook us with it. Mr. Wesley
inquired, "Joseph, what has been the matter?"
Mr. B. I could not get things ready any sooner, sir.
Mr. W. You should have urged the people to it.

216 THE HEROES OF METHODISM.
Mr. B. I spoke to them to be in readiness, sir, no less
than nineteen times.
Mr. W., (pleasantly.) You lost it, you blockhead, for want
of the twentieth ! thus giving Joseph and his young friend
a gentle hint on the propriety of perseverance.
Mr. Everett, to whom Dr. Clarke related the above anec
dote, told it to the poet, James Montgomery, Esq., of Sheffield,
who remarked that "Mr. Wesley's punctuality was very likely
the result of early instruction ; and, in all probability, he
carried up from his childhood the recollection of a similar
case. His mother had one of the children before her one
day, who was very slow at learning. Her husband came in,
and said, 'Why do you sit there, my dear, telling that dull
child a thing twenty times over ?' ' Because,' replied Mrs.
Wesley, ' the nineteenth is not enough.' "

REY. JOHN EASTER.

THE REV. JOHN EASTER.
The Rev. John Easter joined . the travelling connexion in
1782, and located in 1792. Ten short years in the itinerant
work, and his name disappears. . We know but little of this
" son of thunder," and that little makes us anxious to know
more. His ministerial career was short but brilliant; his
success was almost unparalleled. His name is embalmed in
the memory of the Church ; he is enrolled among her dis
tinguished heroes. On Brunswick circuit, Virginia, eighteen
hundred were added to the Church under his labours in one
year. This mighty ingathering , of souls occurred in 1787.
What pentecostal scenes he must have witnessed ! what a
memorable time! What will the records of eternity show in
regard to that never-to-be-forgotten year? The Rev. Thomas
L. Douglass speaks of Mr. Easter thus :
" In the year 1787. the Rev. John Easter, a man of great
faith and power, was appointed to Brunswick circuit, which
at that time included Greensville county, where the father
of Bishop M'Kendree lived ; and his labours being greatly
blessed, an uncommon revival of vital religion took place,
in which some thousands professed to find peace .with God,
in that and the adjoining circuits. Mr. M'Kendree and his
family, although favourably disposed toward religion, had
hitherto lived without a knowledge of its comforts; but,
under the impressive and convincing ministry of this man of
¦God, Mr. M'Kendree, his wife, and several of his children,
were happily converted to God."
" The facts which have come down to our times," says the
author of the Life and Times of Jesse Lee, "of the almost
10*

220 THE HEROES OF METHODISM.
miraculous labours of the Rev. John Easter, his strong faith,
and his astonishing success, are far more surprising than any
of those recorded in the days of the Son of man. But we
may not detail them. Yet respecting the character of the
work, it ought to be said that convictions for sin were sudden
and strong. The whole moral nature was wrought upon by
deep and powerful emotions, that found expression in con
fession of sin, and in cries for mercy. And conversions were
no less sudden and powerful. Supplications for pardon were
quickly succeeded by songs of rejoicing and shouts of tri
umph. Many who came to the house of God careless and
scoffing, returned clothed and in their right minds, with new
joy in their hearts and a new pathway for their feet. The
change was wrought by the power of the Holy Ghost, and
its genuineness received a thousand attestations in the altered
lives, persevering fidelity, and increasing holiness of those
who, in that gracious effusion of the Spirit, were brought
from darkness into light, and from the power of Satan unto
God." Father Boehm says : " I have heard Bishop M'Kendree
speak of John Easter in the highest terms, and with filial
affection, as a son reverences his father, as a man, and as a
successful minister. I travelled over the ground where Mr.
Easter formerly preached, and his name and works were still
remembered. I conversed with a number who knew him
personally and intimately, and they spoke of him with pro
found respect and veneration."
John Easter died a number of years ago in Virginia, hav
ing held forth his integrity until the end. Nor did
" his faith forsake its hold,
Nor hope decline, nor love grow cold."
Mr. Easter left one son, whose name was Ira. He was a
very useful local preacher for some years, and afterward be
came a Protestant Episcopal clergyman, and was pastor of a
Church near Baltimore, Maryland. He died in Baltimore a

JOHN EASTER. 22i
few years ago, leaving an only son, a young man of much
promise, who was an engineer. He was suddenly killed,
and thus that family of Fasters ceased to exist.

§,mtMt$ an& iUwtnrtitftts.

EASTER, M'KENDREE, AND GEORGE.
Among the distinguished converts of that year (1787) was
WiUiam M'Kendree. He became seriously alarmed for the
salvation of his soul. His own account of it will be most
acceptable to the reader : " My convictions were renewed ;
they were deep and pungent. The great deep of the heart
was broken up ; its deceit and desperately wicked nature
were disclosed, and the awful, the eternally ruinous con
sequences clearly appeared. My repentance was sincere;
I became willing, and was desirous to be saved on any terms.
After a sore and sorrowful travail of three days, which were
employed in hearing Mr. Easter, and in fasting and prayer —
while the man of God was showing a large congregation the
way of salvation by faith, with a clearness which at once as
tonished and encouraged me — J ventured my all upon Christ.
In a moment my soul was relieved of a burden too heavy
to be borne, and joy instantly succeeded sorrow."
Mr. M'Kendree felt that this " glorious Gospel of the blessed
God was committed to his trust;" the awful responsibility
made him hesitate. So he visited and consulted his spiritual
father, Mr. Easter. Mr. Easter not only gave him good advice,
but toofc M'Kendree on tbe circuit, and he travelled with him
some time. M'Kendree hesitated, became discouraged, rer

222 THE HEROES OF METHODISM.
turned home, and resolved to abandon the work of the
ministry ; but the " Woe is me, if I preach not the Gospel,"
so pressed upon him, that he offered himself to the Vir
ginia Conference, and was received in 1788. Could Mr.
Easter have seen the future character and history of William
M'Kendree when he received him into the Church, what
would have been his feelings? He also received into the
bosom of the Church Enoch George, who also became a
bishop in the Methodist Episcopal Church. No other min
ister has been thus honoured, in receiving two persons into
the Church who afterward became its superintendents.
This distinguished honour belongs to John Easter alone. If
nothing more was known concerning him, this should give
him an immortality : the spiritual father of the eloquent
M'Kendree and the pathetic George, two of the purest spirits
that ever adorned the Church or blessed the world ! Long
since Easter, M'Kendree, and George have met
" Where saints of all ages in harmony meet,
Their Saviour and brethren transported to greet ;
While anthems of rapture unceasingly roll,
And the smile of the Lord is the feast of the soul."

JOHN EASTER AND JESSE LEE.
So little is known of this distinguished servant of God, that
we gladly avail ourselves of any scraps or fragments we can
find, and are as careful to preserve them as we would gold-
dust; for, however small the particles, it is gold. Jesse Lee, in
his Journal, speaks of Mr. Easter. He first saw him in July,
1783 : "In Warren county I met with John Easter." The
next day they went to Halifax county, where John Easter
" preached a profitable sermon." They continued together
several days, going from place to place preaching the word.
Mr. Lee says : " We had a good deal of life among us at these

JOHN EASTER. 223
meetings." The next month (August) "they met at a
quarterly meeting, at the Tabernacle, on Roanoak circuit.
Mr. Lee preached, then James O'Kelley and John Easter
exhorted." Mr. Lee says: "The love-feast was lively. It
was, indeed, a day of the Lord's power, and many were
converted ; one was converted that day who afterward be
came a travelling preacher." This young man was Mark
Moore, who entered the itinerancy in 1786, and located in
1799.

EASTER AND REV. STITH MEAD.
These were holy men, " full of faith and the Holy Ghost."
A volume might be written of their mighty deeds in win
ning souls to Christ. The latter was greatly blessed as an
agent or instrument in the conversion of sinners. Wher
ever he went, wherever he preached, the word was blessed.
The writer knew him when " in age and feebleness extreme ;"
and even then he was honoured of God in saving souls. He
was simple and sincere of heart ; took God's word as a living
and powerful agent of the almighty Spirit, and preached it
in full assurance of faith, both as to its truth and efficiency ;
and it was not in vain. Sinners were cut to the heart,
mourners in Zion were comforted, and believers were edified
and blessed. Mr. Mead joined the conference in 1792, and
died in 1836. The former was distinguished for his strong,
unwavering faith, and also for his ministerial success.
On the last day of October, 1798, a meeting was held at
Paup's meeting-house, Brunswick county, Virginia. Bishop
Asbury preached a " good discourse," Jesse Lee exhorted,
and the power of the Lord was present among them. Many
wept, and some cried aloud with deep distress. After the
congregation was dismissed, the class-meeting was held.
The Rev. Stith Mead then began to sing, and in a little
while many were affected, and there was a general weeping

224 THE HEROES OF METHODISM.
in the house. At this stage of the meeting, the Rev.
John Easter proclaimed aloud, " I have not a doubt in my
soul but God will convert a soul to-day." The preachers
then requested all that were under conviction to come
together. Several men and women came and fell on their
knees ; and the preachers for some time kept singing, and
exhorting the mourners to expect a blessing from the Lord,
till the cries of the mourners became truly awful. Then
prayer was made in their behalf, and two or three found
peace. — Life of Jesse Lee.

EASTER AND THE THUNDER-STORM.
John Easter was a wonder to many for the childlike trust
of his belief in " every word of God." The Gospel was
God's voice of mercy and grace, and the Bible the words of
its utterance to men. Faith had no mystery in it to him,
beyond the mere exercise of power. What he wanted, he
asked of God. Answers to prayer are promised. He al
ways expected its fulfilment in the things he asked. The
following incident will serve to show his faith, and illustrate
the doctrine of asking in faith : He was preaching once to a
large crowd in the open air. In the midst of his discourse
a storm arose. A dark and fearful cloud, vivid with forked
lightning, and vocal with harsh thunder, " muttering sounds
of sullen wrath," and driven by a mighty wind, was hurry
ing furiously over the congregation. Consternation sat on
every face, and fear filled every heart. The storm waxed
louder and more appalling ; and the panic-struck assembly
started to their feet, to seek safety in flight. Just at this
moment the preacher fell on his knees, lifted his hands, and
implored God to turn aside the storm, and not allow it to
prevent the people from hearing the words of life and salvation.
Coincident with the prayer, as multitudes attest, the clouds
parted right and left, leaving a clear sky over the worshippers,

JOHN EASTER. 22.5
and deluging the neighbouring fields with floods of water.
This is one instance of many, related by survivors of his
ministry, of the public answers God mercifully vouchsafed to
the prayers of his faithful servant. This answer to prayer
and faith is related upon the authority of many intelligent
and pious men, who were present on the occasion, and who
assured the writer that all the circumstances left a clear con
viction of a divine interposition, in answer to prayer, upon
the vast and awe-struck assembly. Kindred facts, in great
number and variety, might be collected from our earlier his
tory, to illustrate the Scriptural, God-honouring faith of our
fathers. — Life of Jesse Lee.
EASTER AND THE ENRAGED HUSBAND, AND HIS
COURAGEOUS WIFE.
The Rev. Thomas Ware relates the following thrilling inci
dent. It is full of romance ; but it is not the romance of
fiction, but of reaf life. It is full of poetry — the poetry
of truth. In reading, we shall see that there were heroines
in those days as well as " heroes ;" women of nerve, of
decision, of courage, whose noble deeds are worthy of all
praise. " Many daughters have done virtuously," but they
seem to have excelled them all :
" A sister Jones, of Mecklenburgh, Virginia, had to pass
through fiery trials. She was a woman of superior gifts as
well as grace ; and her courage and perseverance in the ser
vice of the Lord constrained all who knew her to acknowledge
her deep sincerity. Her husband cherished the most bitter
and inveterate prejudice against the Methodists ; and, being
naturally a man of violent passions, and a most ungoverna
ble temper, he, by his threats, deterred her, for a time, from
joining them. Nor did he stop here, but positively forbade
her going to hear them. Soon after this Mr. Easter, a man
remarkably owned of God, and a favourite preacher of Mrs.
Jones, was to preach in the neighbourhood. Mrs. Jones told

226 THE HEROES OF METHODISM.
her husband she believed it to be a duty which she owed
to God and herself, to go and hear Mr. Easter, and
begged his permission ; but he refused. She then said
she should be compelled, from a sense of obligation to a
higher power, to disobey his command. At this he became
enraged, and, in his fury, swore if she did, he would
charge his gun and shoot her when she returned ; but this
tremendous threat did not deter her. During preaching
she was remarkably blessed and strengthened ; and, on her
return, met her infuriated husband at the door, with his gun
in hand. She accosted him mildly, and said, 'My dear,
if you take my life, you must obtain leave of my heavenly
Spouse;' and, thus saying, approached him and took the
deadly weapon out of his hand, without meeting any
resistance. This virulent temper God in due time softened
and subdued, so that the tiger became a lamb. When on
my way to my first quarterly meeting in Mecklenburg, in
this district, I called on Mr. Jones, and had the whole his
tory of this transaction from the parties themselves, who,
now united with one heart in the service of God, accom
panied me to the meeting.

REY. JESSE LEE.

THE REV. JESSE LEE.
The Rev. Jesse Lee was born in Virginia in 1758. At
the age of fifteen he responded to the call of Heaven,
"My son, give me thine heart." Soon after he identified
himself with the Methodists, and was appointed class-leader,
then exhorter, and afterward preacher. He was admitted
into the travelling connexion in Virginia, 1783, and accom
panied Bishop Asbury on a tour to South Carolina in 1785.
Here Mr. Lee became acquainted with a young man
from New-England, who gave him such a description
of that people as to excite in his bosom an irrepressible
desire to be a herald of a full, free, and present salvation
to them. He mentioned it to Mr. Asbury. The desire
continued to burn in his bosom till a few years after, when
he was gratified*. Mr. Lee's name will ever be remem
bered with gratitude, as the pioneer of Methodism in the
eastern states, as its apostle in New-England. He planted
the tree there which has taken deep root, and extended its
branches until thousands now refresh themselves under its
shade, and partake of its delicious fruits ; while its leaf does
not wither, but continues as green as those on the tree
planted by the river of waters. He was a superior man,
largely endowed by nature both in bodily and mental
power. Mr. Lee was a man of excellent talents as a preacher ; his
discourses exhibited ingenuity and variety. He especially
understood the power of illustration. Mr. Lee was or.e of
Bishop Asbury's first travelling companions. He was the first
Methodist minister elected chaplain to Congress; and, to

230 THE HEROES OF METHODISM.
show the estimation in which he was held, he was elected six
successive terms. Since then, Nicholas Snethen, H. B. Bas-
com, George Cookman, Henry Slicer, and several other
Methodist preachers, have been elected to the same office.
Mr. Lee was a man of superior wit ; he knew how " to
answer a fool according to his folly." There is a vast dif
ference between pure native wit — as sharp as a razor, as keen
as a briar — and buffoonery ; they have no affinity. There is
as much difference as there is between pinchbeck and gold.
Mr. Lee made his wit profitable to promote truth, to defend
himself, and also to silence and abash the opposers of
religion and the advocates of error. Should he have used it
or not? It is possible that he sometimes went beyond
the bounds of prudence; but there can be no doubt that
his wit aided him much in the peculiar work he was called
to perform.
His last station was Annapolis, Maryland. He attended a
camp-meeting on the eastern shore of Maryland in Septem
ber, 1816, and was taken sick, and died there. Rev. Henry
Boehm was presiding elder on that district, and remained
with Mr. Lee — ministering to his wants, smoothing his pil
low of agony, wetting his parched lips — till his great soul
left his suffering body ; the one to return to dust, the other
to God. I have often heard my venerable friend describe
the dying scene. The room where the patient sufferer lay
was filled with glory. The sick and dying man was not only
patient, but cheerful and happy. The same degree of
pleasantry and the same spiritual wit he manifested during
his last illness ; though father Boehm thinks there was
nothing like levity in Jesse Lee, but remarkable shrewdness,
the sharpest irony, and the keenest wit. His death was
honourable to the religion he so long professed ; his last
hours were not only peaceful, but triumphant. Frequently
he shouted, " Glory ! glory ! glory ! Hallelujah ! Hallelu
jah ! Jesus reigns !"
His remains were interred in the old Methodist burying-

JESSE LEE. 231
ground in Baltimore. On his plain marble tombstone is
inscribed the following : IN MEMORY OP
THE REV. JESSE LEE.
Born in Prince George's county, Virginia, 1758, and
Entered the itinerant ministry of the Methodist Episcopal Church
1783, and departed this life September, 1816,
Aged 58 years.
A man of ardent zeal and great ability as a minister of Christ ;
His labours were abundantly owned of God,
Especially in the New-England states, in which he was truly the
Apostle of American Methodism.
Those who wish to learn more of him can read " The Life
and Times of Rev. Jesse Lee," by his nephew, Leroy M. Lee ;
or Dr. Bangs's " History of the M. E. Church ;" or " Memorials
of Methodism," by Rev. Abel Stevens. To the former of
these I am indebted, as well as to several other sources, for a
number of the anecdotes and incidents recorded here, that I
have no doubt the reader will peruse with pleasure and profit,
sometimes smiling, and then, again, dropping a tear, over
something that will touch the springs of the soul.

^utMts an& 3IJ«str«tijof«5.
LEE ENLISTED BY BISHOP ASBURY.
Jesse Lee attended the Conference which began at Ellis's
Chapel, Virginia, April 30th, and ended in Baltimore,
Maryland, May 28th, 1784. As a spectator, he witnessed
its proceedings with thrilling interest. He says, "At the
close of the Conference Mr. Asbury came to me, and asked

232 THE HEROES OF METHODISM.
me if I was willing to take a circuit-; I told him I could not
well do it, but signified I was at a loss to know what was
best for me to do. I'was afraid of hurting the cause which
I wished to promote, for I was very sensible of my own
weakness ; at last he called to some of the preachers stand
ing in the yard, a little way off, and said, 'I am going to enlist
brother Lee.' One of them replied, ' What bounty do you
give ?' He answered, ' Grace here, and glory hereafter, will
be given, if he is faithful.' "

LEE AND THE NON-COMMITTAL QUAKER.
Travelling in Virginia with his colleague, Rev. Mr. Drum-
goole, they met with a very inhospitable reception at th<
close of the first day's journey. At a late hour in the even
ing they stopped at the house of a Quaker, and asked per
mission to remain all night. He neither consented nor
refused, but said, "If you choose to get down, I will not turn
you away."
They knew not whether to go in or not, as he had neither
granted them permission to stay nor denied their request.
However, as the night was dark, and they were strangers, and
as there were no public houses in that part of the country,
they entered the house,, and, notwithstanding the cold re
ception, tried to make themselves welcome. They were
surprised and gratified with their hospitable entertainment.
When they were about retiring to rest they proposed family
prayer. Here the Quaker was non-committal again. He
neither expressed approval nor disapprobation ; but said, " If
you have a mind to pray, I will leave the room." He did
so, and shut the door, and left them to perform their evening
devotions as they saw best.

JESSE LEE. 233

LEE AND HIS LOST HAT.

Mr. Lee and several ministers were once fording a river
somewhat swollen. He had on a new hat. A flaw of
wind suddenly drove his hat into the river, and the current
rapidly bore it away. He checked his horse, and silently
watched its course. On, on it went. Turning a rueful face
to one of the brethren, he said: "It is written, 'All things
work together for good to them that love God.' I am sure
I love God ; but," sending a longing look after his hat, he
added, " how that is to work for my good, I am at a loss to
perceive." The hat had gone down the stream, and disap
peared, and hatless he was obliged to pursue his journey.

LEE, ASBURY, AND THE SUPERINTENDENT OF A
BALL.
Bishop Asbury and Mr. Lee reached Georgetown on the
23d of February, 1785. Mr. Asbury preached the next even
ing to a large and attentive audience. As they were leaving,
to go to the place of worship, the gentleman at whose house'
they were putting up wished to be excused from going with
them, "as it was his turn to superintend a ball that night."
Mr. Lee says, " He had been praying earnestly, that if the
Lord had sent him to that place, he would open the heart and
house of some other person to receive them." Heaven heard
and answered his prayer; for after meeting, Mr. Wayne,
a nephew of the celebrated general, Anthony Wayne, invited
them to call upon him ; and from that time his house became
a home for the ministers. They took breakfast with him
the next morning ; he accompanied them to the river, and
paid their ferriage. He also gave the Rev. Henry Willis a
letter of introduction to some gentlemen at Charleston, which
secured for the Methodist preachers a cordial reception in
that city.

234 THE HEROES OF METHODISM.

LEE AND THE CALVINISTIC MINISTER.
Mr. Lee travelled Flanders circuit, in New-Jersey, where
there were many Calvinists. He went to hear a Calvinistic
minister preach, and took his seat in the congregation in
front of the pulpit. The clergyman read for his text, " Thy
people shall be made willing in the days of thy power,"
Psa. ex, 3. Mr. Lee did not believe in adding to or dimin
ishing from God's word. He was exceedingly uneasy.
The minister read his text the second time— 1slowly, dis
tinctly, solemnly — placing the emphasis on the word " made."
Mr. Lee's righteous soul was stirred within him. Quick
as thought he arose, and, addressing the preacher in a
respectful manner, inquired, "My dear sir, have you not
mistaken the text?" The minister, very much surprised,
replied that he had not. "Will you please to read it
again ?" said Mr. Lee. He read it again, and in the same
way. "Are you quite sure you read it right?" again
asked Mr. Lee. " Quite certain of it," was the cool reply.
"Well, that's very singular; it don't read so in my Bible,"
" said the Methodist lover of free will and free grace, holding
up a small pocket Bible toward the pulpit, and asking,
" Will you be good enough to read it once more, and see if
the word made is in the text ?" He commenced reading
slowly and surely : "Thy — people — shall — be;" he made a
solemn pause, looking earnestly at the words, and read
again: "'Thy people shall be willing in the day of thy
power.' True enough, there is no such word in the text."
Mr. Lee sat down. The people saw and felt the force of
his criticism. But the minister could not see how God's
people could be willing unless they were made so by an ir
resistible grace ; and he preached the doctrine — the text to
the contrary notwithstanding.
It is a matter of surprise that to this day that text is
frequently quoted in the same way, " shall be made willing,"

JESSE LEE. 235
as if it were possible for the Infinite to make the finite willing.
I may make my child obey me, but I cannot make him willing.
The will, must be free, or it is no will at all. "Ye will
not come unto me (says Jesus) that ye might have life."
Again, "How oft would I have gathered you," &c, "but
ye would not."
What makes this misquotation still more astonishing is,
that there is not only no made in the text, but no " shall be ;"
for these are in italics, having been supplied by the transla
tors. If the doctrine of irresistible grace is true, in opposition
to tbe freedom of the will, it must find its proof somewhere
else besides this text.
LEE'S REPLY TO THE MEN WHO WISHED TO KNOW IF
HE HAD A LIBERAL EDUCATION.
Mr. Lee asked permission at Fairfield, Connecticut, to
preach in the court-house. Two persons, to whom he
applied, inquired if he had a liberal education. With
characteristic shrewdness, he replied that " he had nothing
to boast of, though he believed he had enough to carry him
through the country." He was permitted to preach in the
court-house. " At length," he says, " the schoolmaster and
three or four women came. I began to sing, and in a little
time thirty or forty collected." He preached from Romans
vi, 23 : "For the wages of sin is death : but the gift of God
is eternal life, through Jesus Christ our Lord." A deep
solemnity sat on the faces of the people, and they were
ready to say, " We never heard it after this fashion."
Fairfield is a beautiful place, on the Long Island Sound,
four miles from Bridgeport. I have had the honour of
preaching in the venerable old court-house, that stands
on the green, in the centre of the town. A new church
edifice was erected in Fairfield through the indefatigable
.labours of Rev. Anson F. Beach, who now rests from his
toils. In November, 1843, it was dedicated to the service

236 THE HEROES OF METHODISM.
of Almighty God, Rev, Francis Hodgson preaching in the
morning, Rev. J. B. Wakeley in the afternoon, and Rev. J. L.
Gilder in the evening. It was a great day for the Method
ists in Fairfield. Several of the ministers who were present
on that occasion now rest in Abraham's bosom: the be
loved pastor of the church, whom I have named ; also the
presiding elder of the district, Rev. Charles Carpenter, a man
who possessed a " meek and quiet spirit, which in the sight
of God is of great price," and Rev. Daniel Smith, of precious
memory, who was then stationed in Stratford. The Meth
odists have built a neat and heautiful church in Southport,
in Fairfield town, and about two miles from the centre.
This is a much larger and more prosperous society than the
first-named. How the great soul of Jesse Lee, the pioneer
of Methodism, would rejoice, if he could return and witness
the change since he first went there — without a patron, with
out a friend, without a guide, without a letter of introduction
— alone sowing the seed of truth, which has produced so
great a harvest ! Those villages into which he first entered,
where Methodism was unknown — all along the shore of the
Long Island Sound, as well as in the interior — are studded
with beautiful temples, in which is preached a free, full, and
present salvation !

LEE AND HIS CO-LABOURERS OPPOSED IN
NEW-ENGLAND.
The pious ministers of New-England were alarmed at the
appearance of the Methodist preachers ; and they cautioned
their flocks against them as " wolves in sheep's clothing."
One of them sent out the note of warning, declaring that
there were "six hundred Methodist preachers going through
the country, preaching damnable doctrines, and picking
men's pockets."

JESSE LEE. 237

LEE'S "WARM AND COLD RECEPTION" IN STRAT
FORD.
Mr. Lee preached in Stratford, and was kindly entertained at
the house of a Mr. Curtis. " I don't know," he says, " that
I have had so much kindness showed me in a new place
since I came to the state." What a pity the history could
not stop here. It was the calm that precedes the storm.
It is an unfortunate fact, says his nephew, Rev. Leroy M.
Lee, that this " milk of human kindness" that so delighted
Mr. Lee, so far from yielding a rich and generous cream, had,
by the time of his next visit, curdled and turned sour. He
rode to Stratford and put up at Solomon Curtis's, as usual.
" When I went in, his wife did not ask me to sit down. Her
husband came in, but did not appear as friendly as formerly.
At dark I asked Mrs. Curtis if her husband was going to
meeting ? She said ' she guessed not.' So I went to the
town-house alone, and was hard put to it to get a candle,
but I bless God I felt quite resigned, and not ashamed to
own my Lord. After preaching I returned to Mr. Curtis's,
and found he had but little to say. He went to prayer with
out saying anything to me, and then I waited to see if he
would ask me to go to bed. After some time, he got up and
asked me to cover up the fire when I went to bed." This
was remarkably cool; cool as an iceberg, frigid as the
north pole. Mr. Lee philosophically remarks in his Journal,
" I often wonder that I am not turned out of doors." The
reason of this unkind treatment was, that Mr. Lee believed
in the possibility of falling from grace. Therefore, he was
dandled on the cold hand of indifference, and permitted the
next morning to depart " without family prayer or break
fast." But the scenes have changed. Methodism has been firm
ly established in Stratford for many years. We have a
beautifu] house of worship, a convenient parsonage, a flour-

238 THE HEROES OF METHODISM.
ishing society, and many who have long been " given to
hospitality," whose parlors have witnessed the hearty' wel
comes which the servants of God have received.

LEE AND THE SAYBROOK PLATFORM.
A short time after Mr. Lee had preached a powerful sermon
against Calvinism, a tinker came to Weston in pursuit of
work ; some one told him he could find employment in the
place ; that " the Methodists were likely to beat a hole through
the Saybrook platform, and if he could mend that, and stay
long enough, he could be employed." This amusing inci
dent shows the impression the sermon made upon the people.
Since then many more holes have been made in the old
platform, and many theological tinkers have been employed
in trying to solder them up, but all in vain ; it seems im
possible to stop the leak. After preaching that sermon, Mr.
Lee had new friends, new homes, new preaching places, all
proving its utility.
Soon after, he preached in Newtown, on "the worth of the
soul, and the danger of its loss," in the Congregational meet
ing-house. It was a sermon full of terror. He says, in
reference to it, " I did not give them velvet-mouthed preach
ing, though I had a large velvet cushion under my hands."
He met with much opposition in Reading ; but he com
forts himself by saying, " The lion begins to roar very loud
in this place; a sure sign that he is about to lose some of
his subjects." LEE AND THE AGED MINISTER.
" At Stratford," said father Woolsey, " I saw an old gentleman,
a Calvinist minister, who, when he was a hundred years old,
went into the pulpit and made a prayer ; and I understood
that when the Methodist preachers first came into the state
of Connecticut he went to hear them. The late Rev. Jesse Lee

JESSE LEE 239
was one of the first. He went to hear him, and when preach
ing was over, he came to him and said : 'Sir, I do not find
much fault with your preaching, but I am afraid you are not
on a good errand.' ' Wby so ?' said the preacher. ' Why,'
said he, ' I am afraid you have come to break up our con
gregations.' Mr. Lee said, 'Have you any sinners here?'
'Yes,' said he. 'Well,' said Mr. Lee, 'they are the ones
after which I came. I am on the errand of our Lord ; I
came not to call the righteous, but sinners to repentance.'
The old gentleman said, ' If you think you are called to
preach, you ought to go to the wilderness, and preach to the
people there, for it is as much as the people can do to sup
port the preachers that they have already.' ' Well, then,'
said Mr. Lee, ' it is the money, not the flock, you are in pur
suit of.' ' No,' said the old gentleman, ' but it is our duty
to take care of the people here.' ' Then,' said Mr. Lee, ' I
am afraid you are like the dog in the fable, who would neither
eat the hay himself, nor suffer the ox to eat it.' (The reason
why Mr. Lee said this was, the old gentleman had lately given
up preaching, because his eyesight had failed him, and he
could no longer see to read his sermons.) The minister re
plied, ' I am an old man.' ' Never too old to do good,' said
Mr. Lee. At this the old gentleman was offended, and thus
the conversation was brought to a close."
MR. LEE'S FIRST SERMON IN REDDING, AND ITS
RESULTS.
The Rev. Elijah Woolsey, of sweet and precious memory,
who travelled Redding circuit, Connecticut, as early as 1796,
and was intimate with the men who were well acquainted
with Jesse Lee, and his first visit to that place, gives the
following account of it in his interesting work, called ." The
Supernumerary," edited by the Rev. George Coles. What
invests it with additional interest is, that he received it from
those who were eye and ear witnesses. Most of them, like

240 THE HEROES OF METHODISM.
the venerable Woolsey, " have fallen asleep ;" I know
of none of them who have continued to this day. The
account is as follows : " I have received my information
from one of the parties concerned, a local preacher, now
living. He told me that there were four men, of whom
he was one, that used to have their feasts together fre
quently, and it cost them a great deal ; they had not
been in the habit of hearing any preaching, except by the
Calvinists. When Jesse Lee came into the town he inquired
for the preacher of the place ; and being directed to his
house, he rode up to the door, and inquired of the gentle
man if he were the minister of the place. He said he was.
Mr. Lee then said he was a preacher also, and asked if he
might preach in his pulpit. The minister asked him of
what denomination he was. Mr. Lee told him he was a
Methodist. The minister then said, 'No.' 'May I preach
to your people ?' said Mr. Lee. The answer was, 'No.' Mr.
Lee said, 'I will preach on that rock,' pointing with his
hand to it, 'in two weeks,' at such an hour, and said he
wished he would give notice of it to his people, and come
and hear him himself. Mr. Lee had but little trouble to give
notice, for the news soon spread like fire among dry stubble,
and almost the whole town came to hear him. Before he
arrived at the place some said, ' Mr. Methodist, you would
not come here to preach, if you knew to whom you had
to preach ;' but when he came there, one said he looked like
a good-natured fellow, but guessed that he did not know
much. But when he took his stand for preaching, he gave
out his hymn, and asked if any one would raise the tune,
but no one sung but himself. After he had been preaching
awhile, one said that he did know something ; and when he
had gone on a little further, one said that he knew as much
as their minister ; at length he said he knew more, and at
the conclusion he said he thought that his preacher knew
nothing, and he believed that his preacher thought so him
self. The word had taken such effect on these four men,

JESSE LEE. 241
one of whom was a lawyer, that they were all convinced,
and soon after converted, and all of them became preachers
of the Gospel. The lawyer used to plead at the court, and
in the intermission used to preach. The judge one day
heard him preach, and, when he had closed his sermon,
came to him and said, ' How is this ? do you plead law and
preach the Gospel too V He answered, ' I think it will do
very well ; for it is necessary that there should be lawyers
to investigate the law, and it is necessary that they should
be good men in order to do justice ; and it is necessary
that there should be preachers in order to investigate the
Gospel, and it is necessary that they should be good men
too, in order that they may do good.' ' True, true,' said the
judge, and left him. Brother Smith (for that was his
name) told me that he would not undertake a bad cause for
love or money; he once had done it, but he suffered for it,
and never would do it again. But when the people came
to him to plead their cause, he would examine them as criti
cally as he could, and if their case was bad, he would advise
them to go and settle as soon as they could, and never would
ask anything for his advice. But to return. When Mr. Lee
had closed the service, he inquired if there were any who
would open their doors to such like preaching, and if so, he
would preach again in two weeks. Brother Aaron Sanford
said that his door was open, and that he must go with
him, and make his house his home. So he permitted the
Methodist minister* to preach in his house, and when
his house became too small, he enlarged it, and had a
swing partition, so that it could be raised up; and we
used to hold our quarterly meetings there until we were
straitened for room. The friends then thought they would
build a house for worship ; but they had opposition from
the 'standing order,' who blocked up their way, so that
they could not get the place they anticipated. Brother Aaron
Hunt, having a farm near the Presbyterian ehurch, gave our
friends the offer of a lot to build on, and the people came to

242 THE HEROES OF METHODISM.
work to clear off the lot. The Presbyterians then consulted
what to do ; for they said if the Methodists built their house
so near to their place of worship, it would ruin them, for they
preached so loud that they could not hear their preacher
preach, it being so close by. They then concluded to accom
modate the Methodists with a building lot at another place,
not far off. They succeeded in building a house, and at
length that was too small, and then they built the second,
and now they have a stationed preacher there, and support
him well. God has been very gracious to brother Sanford's
family ; I believe nearly all of them have been converted.
One son is a preacher, and three grandsons are dispensing
the word of life. Brother Aaron Hunt, one of our old
preachers, married into this excellent family.''
LEE AND ELDER HULL.
The following incident will serve to illustrate the nature
of the hostility everywhere opposed to the establishment
of Methodism in New-England. On one of Mr. Lee's
early visits to Redding, Connecticut, he preached on " the
way of salvation." Setting forth Christ as the Saviour
of sinners, he described, with great clearness and force of
application, the way of repentance and faith, as leading
directly to Christ, and as. the means of obtaining salvation.
Elder Hull, a Baptist minister, was present, and listened to
the sermon with considerable impatience^ The sermon was
no sooner finished than the elder rose up in the congrega
tion, and said, " I differ from the preacher. He says that
in order to be saved you must repent and believe; but he
did not say whether you could repent in one week, or three
weeks, or six weeks. ; He says, ' repentance is sorrow for sin.'
It takes some time to be sorry for sin. He says, 'repentance
is confession of sin ;' and it takes some time to confess sin :
and he says, 'repentance is forsaking of sin ;' and it takes
pome time to forsake it, especially if you have been some

JESSE LEE. 243
time committing it. And then, after all this, he says, ' You
must believe in Christ.' All this will require a long time.
Now for my part," continued Mr. Hull, " I believe religion
may be obtained in a very short time." Surprised, no less
at the objection than its frivolousness, Mr. Lee straightened
himself up in the pulpit, and, after a keen and somewhat
satirical gaze at his opponent, said in reply : " The gentleman
seems to be offended with me for not saying how long it
would take any one to embrace religion. True, I did define
repentance, but I did not say how long it would take any
one to repent ; that is no part of my business. I know it
will take a sinner as long to be converted as it will take
him to come to Christ by repentance and faith. It may all
take place in a very short time. A hunter goes into the
woods to hunt, and presently finds a deer ; he levels his gun,
' that takes some time ;' he brings his sight along the gun to
bear on the deer, ' that takes some time ;' he pulls the trigger,
' that takes some time ;' then the flint strikes the pan, ' that
takes some time ;' then the fire kindles the powder, ' that
takes some time ;' then the powder catches in the barrel, &c,
then the ball flies out, &c, passes along the distance, &c,
and finally hits the deer, &c. Now all this takes time ; but
it does not take a week to kill a deer ! Is the gentleman
satisfied ?" If he was not satisfied he was silenced ; and the
repetition Of the ridiculous objection, " that takes some time,"
drawled out, as it was, at the end of every sentence, con
founded the captious objector, and created no small diver
sion at his expense. It was as fatal to his cause as the un
erring rifle of the huntsman to the life of the deer ; and left
him quite as dead in the field, so rashly entered.
LEE'S RECEPTION IN BRIDGEPORT, IN CONSEQUENCE
OF A SINGULAR DREAM.
A singular incident is related in connexion with the introduc
tion of Methodism into Bridgeport, which went to confirm
11*

244 THE HEROES OF METHODISM.
the impression of Mr. Lee, that he was providentially desig
nated for the work upon which he had entered in Connecti
cut : One afternoon a Mrs. Wells was at the house of hei
neighbour, Mrs. Wheeler, taking tea, and stated that, during
the preceding night, she had dreamed that a man rode up to
a house in which she was, got off his horse, took his saddle
bags on his arm, and, walking directly into the house, said,
"lama minister of the Gospel of Jesus Christ, and have
come to preach to the people of this place. If you will call
your neighbours together, I will preach to them to-night."
She moreover said that she retained so vivid and perfect a
recollection of the man's face and general appearance, that
she should certainly know him if she should ever see him.
While she was yet speaking, she looked through the win
dow and exclaimed, " Why there is the man now !" And it
was so. Mr. Lee rode up, dismounted, took his saddle-bags
on his arm, entered the house, and addressing himself to the
women, said, " I am a minister of the Gospel of Jesus Christ.
I have come to preach to the people of this place. If you
will call the neighbours together, I will preach to them to
night." He was welcomed to the house, and that night
preached the first sermon ever delivered in that part of Con
necticut by a Methodist preacher.
The house stood on what was then called Mutton Lane,
and Mr. Lee, in relating the circumstances, would sometimes
say, he " preached in a house in Mutton Lane, and the Lord
gave him three ewe-lambs" — two of these were Mrs. Wells
and Mrs. Wheeler. — Rev. Thomas E. Bond, Sr.
LEE AND A SELF-CONCEITED BIGOT.
Mr. Lee then went to Farmington, and had been but a little
while in the house of his host before he began, according to
his custom, an examination of the principles of his guest.
He was a violent advocate of the " infallible perseverance of
the saints," and avowed it as his belief that " if David had

JESSE LEE. 245-
died in the act of adultery, and Peter while swearing, they
would have been saved."
" Then," said Mr. Lee, " after a man is converted he must
be saved — he can't help it?"
" Yes, he is obliged to be saved whether he will or no ;
for it is impossible for him to help it." And he added, " I
would as soon hear you curse God at once, as to hear you
say, that God would give his love to a person, and then take
it away again !"
" I do not say God will take his love from them, but they
may cast it away."
" If God sent the leprosy upon a man," it was replied, " no
one but God could take it away."
" So," said Mr. Lee, " you think religion and leprosy much
the same — sent as a judgment upon a person !"
The application of his argument silenced the man ; he was
mortified and chagrined at his defeat, and so vexed, withal,
that he absolutely refused to give Mr. Lee and his compan
ion the necessary directions to find their next stopping place.
LEE AND THE BAPTIST PREACHER.
Lee was preaching once at Suffield when a Baptist min
ister who was present began to catechise him publicly as to
his " conversion and call to the ministry." Declining to
argue, he consented to give a brief account, and began by
saying, " I sought the Lord and found him." The Baptist
preacher's righteous soul was stirred up within him — he felt
a thrill of holy horror as he scented the heresy. He abrupt
ly denied the correctness of any such statement, and vehe
mently protested, " that no man ever sought God before he
was regenerated, and that God was always found of them that
sought him not"

246 THE HEROES OF METHODISM.

LEE'S GERMAN TAKEN FOR HEBREW.
A minister anxious to ascertain whether Mr. Lee had a
liberal education before giving bis permission for him to
preach in his church, addressed some question to him in
Latin. A reply was returned in German, such as Mr. Lee
had learned in his early ministry in North Carolina. This
greatly surprised the minister. He repeated it in Greek,
It was again answered in German. Not understanding the
language, and supposing it to be Hebrew, of which he knew
nothing, he concluded Mr. Lee knew more than himself, and
granted him permission to preach in his church.
LEE AND REV. MR. DARROUGH.
But there were lights as well as shadows to the itinerancy.
Lee found ministers who were free from bigotry, and were
very different from some that have been described. At New-
London a Baptist minister, by tho name of Darrough, came
in and took tea with him in the house of a widow. A very
friendly conversation as to the progress and success of religion
ensued. In the course of it Mr. Lee " told him, if he did not
take care the Methodists would outdo him." " I don't
know how they will go about it !" " Why we will out-preach
you, out-live you, and out-love you." " Well," was the true
Christian reply, " you may, but if you do you shall have hard
work for it : for I intend to love God with all my soul, and
then if you out-love me your vessel must be bigger than
mine." Heaven and earth must admire such spirits — big
otry would blush in their presence — striving to excel each
other in spiritual attainments and in exhibiting the excel
lences of Christianity.
How well it would be if the Christian world were baptized
with such a spirit !

JESSE LEE. 247

LEE'S COLD RECEPTION FROM COL. B.
The climate soon changed, and Mr. Lee encountered a
man of a very different spirit, one who had been born under
another planet. He went into Rhode Island, and he had
been directed to call upon a Col. B. in Coventry. He did
so. about sunset, when the following dialogue took place:
Mr. Lee inquired, " Have you not entertained Methodist
preachers sometimes ?"
He answered, " Yes, I have sometimes."
" Would you be willing to entertain another ?"
" I would full as leave, if it suited them as well, if they
would go along."
" Well, then I will go along."
And go along he did, horse and all.
He was a stranger; it was dark; he gave his horse the
rein ; the faithful animal bore him in safety to the hospi
table residence of Gen. Lippett, where he was kindly enter
tained, though the family had retired to rest, and were obliged
to rise to receive their thrice welcome guest.
LEE AND A YANKEE TRAINING DAY.
A number of singular incidents occurred at a place called
Mount Desert, Lee went by water in a canoe, and was ac
companied by a physician. It proved to be training day,
and there was a large collection of both sexes ; the women
waiting for the muster to terminate, that they might join in
the festivities of the dance. But when they learned Lee's
purpose to preach, they were sore perplexed. Some said,
"We will have a dance;" others said, ''Nay, we will have a
sermon." The woman of the house said, " If they will not
hear the Gospel, they shall not dance." The man of the
house cried out, " If the Lord has sent the man, let us hear
him ; but if the devil has sent him, let him take him away

248 THE HEROES OF METHODISM.
again." But the preacher told them he yould not preach
in the house at all ; and he left it to seek a place where he
would be less likely to violate the prohibition of an improper
use of pearls. On his way to this modern Babel a man call
ing himself a Christian and a Baptist went with him. The
man was a strong fatalist, but brimful of religious talk. He
soon discovered Mr. Lee believed that Christ died for all men,
and that all were called by God, and might come to Christ
and be saved. This discovery put him in a violent passion ;
he denounced it as a damnable doctrine, and seemed ready to
swear outright, and
" Prove his doctrine orthodox,
By apostolic blows and knocks."

LEE AND THE LAWYERS.
The following anecdote has often been repeated, but has lost
much of its interest because many have supposed it was too
good to be true. But it was related by Mr. Lee to one of his
intimate friends and contemporaries. Its confirmation gives
it additional freshness and interest. It will also teach a certain
class of men who love to make sport of gentlemen of the
cloth, that it is possible to " wake up the wrong passenger ;"
that there are those who have intelligence enough to know
their rights and their wrongs, and who have wit enough to
" answer a fool" according to his folly.
The amusing circumstance occurred between Boston and
Lynn. Mr. Lee was riding slowly along the road to Lynn,
when he was overtaken by two young lawyers,, who knew
him to be a Methodist preacher, but he knew nothing of
them. They were full of life and hilarity, and determined
to have a little innocent sport with the parson. After salut
ing him in a friendly manner, inquiring after his health, &c,
the following singular conversation took place :
First Lawyer. I believe you are a preacher, sir ?

JESSE LEE. 249
Mr. Lee. Yes ; I generally pass for one.
First Lawyer. You preach very often, I suppose ?
Mr. Lee. Generally every day ; frequently twice or thrice^
Second Lawyer. How do you find time to study when you
preach so often ?
Mr. Lee. I study when riding, and read when resting.
First Lawyer. But do you not write your sermons ?
Mr. Lee. No ; not very often, at least
Second Lawyer. Do you not often make mistakes in
preaching extemporaneously ?
Mr. Lee. I do sometimes.
Second Lawyer. How do you do then 1 Do you correct
them? Mr. Lee. That depends on the character of the mistake.
I was preaching the other day, and I went to quote the text,
" All liars shall have their part in the lake that burneth
with fire and brimstone," and by mistake I said,, " All law
yers shall have their part — "
Second Lawyer (interrupting him.) What did you do
with that ? Did you correct it ?
Mr. Lee. O, no, indeed ! It was so nearly true, I did n't
think it worth while to correct it.
" Humph !" said one of them, (with a hasty and impatient
glance at the other,) "I do n't know whether you are more
a knave or a fool."
" Neither," Mr. Lee quietly replied, turning at the same
time his mischievous eyes from one to the other; "I believe
I am just between the two."
This was the climax. His keen, piercing wit, his cutting
sarcasm, bis talent at repartee, made them feel exceedingly
foolish ; and thev drove hastily on, leaving Mr. Lee alone in
his glory. LEE'S RETORT UPON GEORGE PICKERING.
At one of the early conferences, in Lynn, when the examin
ation of character was going on, the bishop asked, "Is there

250 THE HEROES OF METHODISM.
anything against brother Lee?" "Yes," said the Rev.
George Pickering, springing to his feet suddenly, as if he
was impelled to speak, "I have an objection to brother
Lee." "What is it?" inquired the bishop. "I think
brother Lee is too self-willed;" and the members of the
conference smiled all over their faces. " We have no law
against that" said the bishop ; " brother Lee can retire."
The next name on the list was George Pickering. The
presiding officer inquired, " Is there anything against brother
Pickering?" "Yes, sir," said Mr. Lee, who had just come
in; "he will have his own way." This admirable retort
caused the preachers for a moment to forget all their gravity,
and the important business that had summoned them to
gether, and they all enjoyed a hearty laugh, in which the
chairman joined as well as others.
LEE RETORTED UPON BY ASA SHINN.
In 1812, the first delegated General Conference was held in
the city of New- York. The question of ordaining local
preachers was discussed and decided in the affirmative. Mr.
Lee opposed it strongly, and, among other arguments, showed
that a local man could not perform his ordination vows. Asa
Shinn replied to him ; and showed that the same form of
ordination required an elder to "rule well his own family ;"
that brother Lee had promised to perform this duty twenty
years ago, and had not kept his promise to that day, and
was therefore a delinquent, and ought to keep his own vows,
<fcc. This was a shot at the very centre of his " single bless
edness," and provoked a hearty laugh at the expense of the
bachelor, which no one relished better than himself. Mr.
Lee was overcome, and that with his own weapons, which
he had often wielded so successfully. His opposition ceased ;
he found himself in a minority, and ever since the question
has been settled, and local preachers have been ordained when
they have been properly recommended.

JESSE LEE. 251
LEE'S UNSUCCESSFUL PRAYER IN REFERENCE TO
MATRIMONY.
The Virginia Conference was called the Old Bachelor Con
ference, there were so many single men of ripe years in it.
The preachers that got married lost caste ; and, as but little
provision was made for wives or families, a number were
obliged to locate : so to get married and locate were synony
mous, and hence the prejudice against ministers marrying.
At the Virginia Conference, in 1808, a preacher assigned
grave reasons why he had changed his relation in life ; why
he thought two were better than one ; why he thought it
not good for man to be alone ; how he had not entered into
this state hastily or unadvisedly ; that he had consulted his
elder and judicious brethren ; he had also made it a subject
of devout meditation and earnest prayer ; and, after obtaining
light from every available source, in view of all the circum
stances in the case, he had felt it his duty, and believed it
would be far better for him ; and therefore he had married !
There was no law prohibiting marriage, and therefore no
transgression — and, of course, no penalty — the statement be
ing perfectly voluntary on the part of the brother, the confer
ence making no such requirement. It amused the old bache
lor, and, rising slowly from his seat, he said he was afraid the
brother had fallen into a mistake ; he had been in that way
himself, and would like to tell his experience : "I once thought
I ought to many," he said, " and I thought a great deal about
it too. And I thought I must pray about it ; but somehow
or other I always found myself praying, ' 0 Lord, let thy will
be done — but do let me have the woman!' I wanted the
woman, and my prayers always ended there. Perhaps the
brother wanted the woman, and she and the Lord were
willing ; but they both opposed me !" This experience would
apply to so many cases, that it was too much for the gravity
of the conference, and they not only smiled, but also laughed
freely at the relation.

252 THE HEROES OF METHODISM.

LEE'S MANNER OF INTRODUCING HIMSELF.
" New-England was remarkable for its small towns. Mr. Lee,
in going through those towns, would ride up to a door and
knock with his whip, and would inquire of the persons pre
senting themselves, in his soft and pleasant way, ' Do you
know me ? I am a Methodist preacher ! Will you let me
preach in your house ?' The reply would perhaps be, ' No !'
'Farewell,' he would say, and so proceed through the vil
lage without any encouragement. He would then put his
horse at the tavern, and go to the school-house, and ask for
liberty to preach there. If denied the use of the school-house,
he would select some spot in the open air ; go to the school,
and request the children to inform their parents and neigh
bours that a Methodist preacher would preach at such a
time and place as he would name.
"After preaching in those places, and before dismissing
the congregation, he would remark that, if any would open
their door, he would preach again in two weeks ; and most
generally he would receive an invitation, and thus procure
at once a place to preach and a place to lodge. In this way
he would form a two-weeks' circuit, send for a preacher to
take charge of it, and so pass on to form another."

LEE'S SINGULAR DREAM.
" In the year 1800, 1 travelled on what was then called Essex
circuit. Jesse Lee was appointed to New- York city, but
obtained liberty of Bishop Asbury to visit the New-England
states, and especially the circuits he had formed in his
extended tour.
"Jesse Lee must have been at this time between forty and
fifty years of age, but had never yet considered it duty to
take to himself a wife. He told me, when he visited me at
Missisque Bay, in the southwest corner of Lower Canada,

JESSE LEE. 253
that he had dreamed of being married to a lady of great
wealth, and that he had left the itinerancy, and settled
down ; and that he had taken his chevavales (overalls)
and hung them up in his parlour, to remind him of former
days. Before he reached us the people had heard that he
weighed three hundred pounds, and rode on two horses ; they
were at a loss to tell how he could contrive to ride on two
horses, but when he came they discovered that he rode them
alternately. The next morning after his arrival at Peter Mil
ler's, his lodging-place, being Sabbath, I told him we were to
have a love-feast; and, the meeting being about two miles off,
I proposed that he should tarry, and come with brother Miller
at the preaching hour ; but Jesse said, ' I will go with you,
and see if you have any love among you.' So he attended
love-feast."

LEE'S PREACHING.
" He preached at ten o'clock, and requested me to close, and
publish that he would preach again in five minutes. After
preaching twice, he returned to brother Miller's and dined.
After dinner we rode twelve miles to St. Albans, in Vermont,
and preached in the evening on, ' For the grace of God that
bringeth salvation hath appeared to all men, teaching us,
that denying ungodliness and worldly lusts, we should live
soberly, righteously, and godly, in this present world.' Titus
ii, 11, 12." LEE'S EASE OF MANNER.
" Monday morning he took his departure for New- York. I
gave him dhections where to call and get his dinner. When
he arrived at the house, and asked if such a man lived thete,
the reply was that he did. Jesse said, that ' brother Van-
nest directed him to call and get his dinner, and his horses

254 THE HEROES OF METHODISM.
fed. Will you do it?' 'Yes, sir; please alight,' was the
reply. When he reached the city he was asked how he lived
among the poor in the new country ; he replied, ' On the
very best the people had to give.' " — Peter Vannest.

LEE AND HIS HOST.
Mr. Stroud of Virginia related the following anecdote of Rev.
Jesse Lee :
After preaching he invited Mr. Lee to go home with him.
When they arrived at the house Mr. Lee inquired, Brother
Stroud, what have you to drink ? He replied, "I have Ap
ple-Jack, I have Jamaica Spirits, I have Holland Gin, and
wines, brother Lee ; which do you prefer ?" " Neither," said
Mr. Lee. "I have not touched any liquors in twenty years."
This was about the year 1800, over fifty years ago. We
see from this, that he was a staunch tee-totaler more than
half a century ago ; that he practised as well as preached
it. This was long before the Temperance reformation.
What was his object in asking this question ? To ascertain
if the brother used spirituous liquors, that he might introduce
his own example in opposition.
It had the desired effect upon the brother. Afterward
he was careful not to be able to tell a minister he had a
variety of liquors in his house. — -Gabriel P. Bisosway.
LEE LETTING A FELLOW " GO FOR SLIPPANCE."
On one occasion when he was commencing divine service, he
perceived the gentlemen intermixed with the ladies, and oc
cupying seats appropriated to them.
Supposing they were ignorant of the rule on that subject,
he stated it, requesting the gentlemen to take seats on their
own side of the house.
All but a few complied with the request. It was again

JESSE LEE. 255
repeated, and all but one left. He stood his ground as if de
termined not to yield. Again the rule was repeated, and the
request followed it. But no disposition to retire was indi
cated. Leaning down upon the desk, and fixing his pene
trating eye upon the offender for a moment, and raising
himself erect, and looking with a peculiar smile over the con
gregation, he drawled out : "Well, brethren, I asked the gen
tlemen to retire from those seats, and they did so. But it
seems that man is determined not to move. We must,
therefore, serve him as the little boys say, when a marble slips
from their fingers — let him ' go for slippance' "
To say he slipped out of the house, is only to describe the
fact in language borrowed from the figure by which the re
buke was conveyed.
LEE WAKING UP A CONGREGATION.
At another time, while engaged in preaching, he was not a
little mortified to discover many of the congregation taking
rest in sleep, and not a little annoyed by the loud talking
of the people in the yard. Pausing long enough for the ab
sence of the sound to startle the sleepers, he raised his voice,
and cried out, "I'll thank the people in the yard not to talk
so loud ; they '11 wake up the people in the house !"
This was "killing two birds with one stone" in a most
adroit and effectual manner.

LEE'S FITNESS FOR THE EPISCOPACY.
Mr. Richard Whatcoat was elected to the episcopal office by
a small majority over Mr. Lee, at the General Conference
held in Baltimore in 1800. Yet Mr. Lee exhibited the very
best spirit under the circumstances. Some time after, some
friend referring to the subject of his non-election, pleasantly
suggested that he was probably thought to be too full of wit

256 THE HEROES OF METHODISM.
and humour for the Episcopacy. His reply was, it would
be unnatural to assume the gravity of the office previous to
receiving it ; put me in, and I will sustain its dignity.
LEE AND OTHER WEIGHTY PREACHERS.
There were weighty men in the Baltimore Conference that
assembled in Baltimore, May 1st, 1799. Men with weight
of years, weight of cares, weight of responsibility, weight of
character, weight of talents, weight of influence, as well as
physical weight. This is evident from Mr. Lee's Journal.
He says, " After we had finished our business in conference,
four of the largest preachers among, us went to a store and
were weighed. My weight was two hundred and fifty-nine
pounds ; Seely Bunn's, two hundred and fifty-two ; Thomas
Lucas, two hundred and forty-five ; and Thomas F. Sargeant
weighed two hundred and twenty ; in all, nine hundred and
seventy-six pounds. A wonderful weight for four Methodist
preachers, and all of us travel on horseback." There were
giants in those days. I like to see great men with great.
souls in great bodies.
LEE'S PLEASANT RETOBfr UPON BISHOP ASBURY.
At the General Conference in 1812, what is called the
" Presiding Elder" question was discussed. Some were for
having the presiding elders appointed by the bishop, others
for having them elected. Mr. Lee was in favour of the lat
ter, while Bishop Asbury was as decided on the other side.
Mr. Asbury, in presiding, would show his opposition by
turning his back upon the speakers, and sitting with his
back to the conference. Mr. Lee made a strong argumenta
tive speech, and some one who answered him.remarked that
" no man of common sense would have adduced such argu
ments as Mr. Lee."
Mr, Lee replied, " Our brother has said no one of common

JESSE LEE. 257
sense would use such arguments. I am, therefore, Mr. Presi
dent, compelled to believe the brother thinks me a man of
uncommon sense." "Yes ! yes !" said Bishop Asbury, turning
half round in his chair, " yes ! yes ! brother Lee, you are a
man of uncommon sense."
" Then, sir," said Mr. Lee, quickly and pleasantly, " then I
beg that uncommon attention may be paid to what I say."
The bishop again turned his face to the wall, the conference
smiling as Mr. Lee proceeded to finish his argument.
LEE'S RETORT UPON THE CONGRESSMEN.
Mr. Lee having officiated as chaplain to Congress, was return
ing to Virginia in a stage-coach ; and his fellow-passengers
were members of Congress on their way home. The road
was very bad ; the stage finally stuck fast in a mud-hole,
and the horses were unable to draw it out. The passengers
were obliged to get out, and walk some distance, after helping
the driver to get the coach out of the mud. As they took
their seats the weighty chaplain with his two hundred and
fifty-nine pounds had not arrived, making slow progress
through the mud.
When he took his seat one of them asked, " where the
chaplain was when they were getting the coach out of the
mud ?" They laughed heartily, enjoying the joke at the ex
pense of the parson. This he bore with a very good grace
till another said, " It was rather unkind of their chaplain to
stay with tbem when all was quiet and smooth, and then de
sert them as the storm and trial came on." " Ah, gentle
men," said Mr. Lee, " I intended to help you, but some of you
swore so hard, I went behind a tree and prayed for you."
There was a solemn pause.
The remark was so true, and the rebuke so faithful and
bold, that they concluded to have no more fun at his expense,
and that he should have no cause to reprove them for pro
fanity during the remainder of the homeward journey.

258 THE HEROES OF METHODISM.

LEE AND THE COLOURED PREACHER.
An amusing circumstance occurred at Lynchburg, Virginia,
during the session of the conference in 1808. Lynchburg
was not paved, and the streets were so muddy that they were
almost impassable. Mr. Lee having some business on the
opposite side of the street, was exceedingly puzzled to find a
place where he could cross in safety. He stood looking up
and down to see if there was any better place where he could
cross over, but he looked in vain.
He stood reasoning with himself, whether he would try
to ford the mud nearly knee deep, or give up the object of
pursuit. While in this quandary, John Chareston, a large
stout negro, a preacher of great acceptability and usefulness,
came up. He had been emancipated by that excellent man,
Rev. Stith Mead, after which he travelled very extensively,
preaching deliverance to the captives. He was a great ad
mirer of Mr. Lee, and came to his assistance on this day of
muddy trial in Lynchburg. John proposed removing the
difficulties by " toting" Mr. Lee across on his back.
Mr. Lee instantly accepted the offer, and got upon tlie back
of his noble friend. Two hundred and fifty-nine pounds of
living flesh is no small load ; but John bore it till he reached
the middle of the street, where he paused to overcome the
attraction of gravitation by trying to elevate his passenger
higher upon his shoulders. Large drops of perspiration stood
upon his sable cheeks and forehead, and he groaned audibly ;
but he reeled on, paused, and dryly asked his rider if he might
not sit him down and rest a spell. Gathering up strength
for another effort, he pressed on ; but, turning up the corner
of his eye until he saw the face of Mr. Lee, he groaned out,
" 0, wretched man that I am, who shall deliver me from this
body of death ?" Mr. Lee responded, quick as thought, " You
do groan, being burdened." Dry land soon appeared, much
to the joy of both parties.

JESSE LEE. 259

LEE TURNING THE WORLD UPSIDE DOWN.
During the session of the Virginia Conference, held in
Newbern, North Carolina, Mr. Lee preached a sermon, which
is still remembered and talked of by the oldest inhabitants.
His text was Acts xvii, 6 : " These that have turned the
world upside down, are come hither also." His propositions
were singular, original, and well calculated to secure the
attention of the multitude that listened to him on that mem
orable occasion. He showed, 1 . That when God made the
world, he placed it right-side up. 2. That by the introduc
tion of sin it had been turned upside down. 3. That it is
the business of the ministry to turn it back again to its
original position. From these words he taught the whole
plan of saving mercy. The propositions were quaint, but
the sermon was one of unusual power ; but a singularly
visible effect was attributed to it by certain men mighty in
works of darkness.
The next morning the town, throughout all its parts, pre
sented a laughable spectacle of things " upside down." . Car
riages and all kinds of vehicles were bottom up ; boats,
drawn from the water, were lying about, keel uppermost;
small houses upturned ; signs, boxes, gates, wrong-end fore
most and upside down ; in a word, everything out of fix, and
the whole town was one scene of confusion. Some were
vexed at the injuries they had sustained, others were put to
trouble and inconvenience ; but all seemed to enjoy the joke,
especially when the supposed actors insisted that it was all
done by the preachers : Did n't the preachers say they
were the men "that turned the world upside down?" and
had they not come here to put the town " right-side up ?"
This was giving his sermon a practical application neve
contemplated by the preacher, and which is still remerj.
oered by the aged people of Newbern,
12

260 THE HEROES OF METHODISM.

LEE AND THE GENTLEMAN WHO WAS STANDING IN
HIS OWN LIGHT.
Mr. Lee spent a night at Farmington, Connecticut, with a
Mr. . Reed. During the clay's ride his saddle-girth had
broken ; and, in the true Methodist preacher's style of the
times, soon after reaching the house, he sat down to repair
it. While thus engaged near a window, his host came and
stood at his side. Mr. Lee, always seeking to do good, and
to turn everything to godly edifying, said, "Mr. Reed, cUs1
you ever stand in your own light ?" The gentleman sup
posed he had come between Mr. Lee and the light; and
the question was repeated in a grave and deliberate tone of
voice. Suddenly perceiving the object of the question, and
feeling its force, he replied with great emotion: "Yes, sir,
all my life I have been standing in the light of my own
peace and happiness.'' This question, suggested by the
employment of the moment, had a powerful effect upon the
mind and life of Mr. Reed. It elicited reflection ; and in a
short time he made an open profession of religion, lived to
adorn the Gospel of God his Saviour, and died in the full
assurance of faith. "No wonder," Mr. Lee's nephew and
biographer adds, " so strange, to some who find it, are the
means of salvation. The instruments, how very weak, the
effects how glorious and godlike ! A grain of mustard seed
may produce a tree, beneath whose branches the birds of
paradise may sing the new song, in strains always new, and
always transporting." — Life of Jesse Lee.
LEE CRACKING A BONE.
Dr. Thomas E. Bond informed me that he heard the Rev.
Jesse Lee preach in Baltimore a few years before his death,
on "justification by fajth," from, "Therefore being justified
by faith, we have peace with God, through our Lord Jesus

JESSE LEE. 261
Christ." He commenced with, " And what is the old fellow
going to do with that old bone, which has had the meat
all picked off many years ago ? I '11 tell you," said he,
" what he is going to do with it. He is going to crack the
bone, and give you the marrow." This quaint manner secured
their attention at once, while he gave a clear exposition of that
"wholesome doctrine," which is so "full of comfort," and
which honours God, humbles man, and places the crown
upon the Redeemer's brow.
LEE AND THE ANGRY GENERAL.
Some few years since a nephew of Mr. Lee, engaged in
some business transaction in a store in Petersburgb, Virginia,
and being addressed as Mr. Lee, attracted the attention of
an aged gentleman, General P., at the same time in the
store, who immediately accosted him, and asked if he was a
kinsman of the Rev. Jesse Lee. On being informed that he
was a nephew, the old general said he had long desired to
see some member of the old> minister's family, in order to
communicate a circumstance that once occurred between
himself and Mr. Lee. On being told that it would afford
him pleasure to hear anything concerning his venerable
relative, the old general proceeded to relate in substance the
following narrative :
" When I was a young man, I went to hear Mr. Lee
preach at  meeting-house. There was a very large
crowd in attendance, and a great many could not get in the
house. Among others I got near the door, and, being fond
of frolic, I indulged in some indiscretion, for which Mr. Lee
mildly but plainly reproved me. In an instant all the
bad feelings of my heart were roused. I was deeply in
sulted, and felt that my whole family was disgraced. I retired
from the crowd to brood over the insult, and meditate re
venge. It was not long before I resolved to whip him before
he left the ground. I kept the resolution to myself, and
watched, with eager intensity of resentment, the opportunity

262 THE HEROES OF METHODISM.
to put it in execution. How he escaped me I could never
learn. I looked on every hand, scrutinized every departing
group, but saw nothing of the man I was resolved to whip.
I went home sullen, mortified, and filled with revenge. My
victim had escaped me ; but ' I nursed my wrath to keep it
warm,' and cherished the determination to put it in execution
the first time I saw Mr. Lee, although long years should
intervene. Gradually, however, my feelings subsided, and
my impressions of the insult became weaker and less vivid ;
and in the lapse of a few years the whole affair faded away
from my mind. Thirteen years passed over me ; and the
impetuosity of youth had been softened down by the foot
prints of sober manhood, and gradually approaching age. I
was standing upon ' the downhill of life.' On a beautiful
morning in the early spring, I left my residence to transact
some business in Petersburgh ; and on reaching the main
road leading to town, I saw, a few hundred yards before me,
an elderly-looking man, jogging slowly along in a single gig.
As soon as I saw him, it struck me, that 's Jesse Lee. The
name, the man, the sight of him, recalled all my recollec
tions of the insult, and all my purposes of resentment. I
strove to banish them all from my mind. I reasoned on
the long years that had intervened since the occurrence, the
impropriety of thinking of revenge, and the folly of executing
a purpose formed in anger, and after so long a lapse of time ;
but the more I thought the warmer I became. My resolution
stared me in the face ; and something whispered ' coward '
in my heart if I failed to fulfil it. My mind was in a perfect
tumult, and my passions waxed strong. I determined to
execute my resolutions to the utmost ; and, full of rage, I
spurred my horse, and was soon at the side of the man
that I felt of all others I hated most. I accosted him
rather rudely with the question : ' Are you not a Methodist
p'reacher ?'
" ' I pass for one,' was the reply, and in a manner that
struck me as veiy meek.

JESSE LEE. 263
" ' Ain't your name Jesse Lee ?'
" ' Yes, that 's my name.'
" ' Do you recollect preaching in the year  , at 
meeting-house 2'
" ' Yes, very well.'
" ' Well, do you recollect reproving a young man on that
occasion for some misbehaviour ?'
"After a short pause for recollection, he replied, 'I
do.' " ' Well,' said I, ' I am that young man ; and I determined
that I would whip you for it the first time I saw you. I have
never seen you from that day until this ; and now I intend
to execute my resolution and whip you.'
" As soon as I finished speaking, the old man stopped his
horse, and, looking me full in the face, said: 'You are a
younger man than I am. You are strong and active ; and
I am old and feeble. I have no doubt but if I were disposed
to fight, you could whip me very easily, and it would be
useless for me to resist ; but as " a man of God I must not
strive." So, as you are determined to whip me, if you will
just wait, I will get out of my gig, and get down on my
knees, and you may whip me as long as you please.'
" Never," said the old general, " was I so suddenly and
powerfully affected. I was completely overcome. I trem
bled from head to foot. I would have given my estate if I
had never mentioned the subject. A strange weakness
came over my frame. I felt sick at heart — ashamed, mortified,
and degraded ! I struck my spurs into my horse, and dashed
along the road with the speed of a madman. What became
of the good old man I know not ; I never saw him after that
painfully remembered morning. He has long passed away
from the earth, and has reaped the reward of the good, the
gentle, and useful, in a world where ' the wicked cease from
troubling, and the weary find eternal rest.'
" I am now old ; few and full of evil have been the days
of the years of my life, yet I am not now without hope in

264 THE HEROES OF METHODISM.
God. I have made my peace with him who is 'the Judge
of quick and dead ;' and hope, ere long, to see that good
man of God with feelings very different from those with
which I met him last."
The old man ceased. A glow of satisfaction spread over
his features, and a tear stood in his eyes. He seemed as if
a burden was removed from his heart ; that he had disen
cumbered himself of a load that had long pressed upon his
spirits. He had given his secret to the near relative of the
man he had once intended to injure, but whose memory he
now cherished with feelings akin to those that unite the re
deemed to each other, and bind the whole to " the Father
of the spirits of all flesh." LEE A CAPTAIN.
The following anecdote was related to the Rev. John Poisal
by one of the old members of the Church at Annapolis,
Maryland. Jesse Lee was stationed there in 1816, and he
preached his first sermon from, " As captain of the Lord's
host have I come."
He said it was somewhat singular that, travelling as exten
sively as he had in almost every part of the Union, he had
never been in Annapolis before, and, of course, had never
preached there. Now that he had been appointed to labour
among them, he had come " in the fulness of the blessing
of the Gospel of peace." He had often heard of their labour
of love and patience of hope, and rejoiced that he was per
mitted to be with them. He was glad to see among them
some of the middle-aged and the aged, who were pillars in
the Church — who had borne the burden and heat of the
day. He anticipated much comfort with them ; there were
those who could counsel him, and he would be thankful for
any advice they might give him ; but, said he, I want it to
be remembered all the year that I am captain.
Mr. Lee was certainly right ; there should be a captain to

JESSE LEE. 265
every ship, a pastor to every church, a principal in every
school, a general in every army, a judge in every court, a
head to every family. If there is not, all will be disorder and
confusion. Responsibility implies power ; and where a minis
ter has a responsibility, under which the most gifted might
tremble, reason, common sense, and philosophy unitedly de
clare he should be captain.
LEE AND THE DOGS.
Mr. Lee had preached several times in Middlefield, Connec
ticut. On one occasion, while preaching there, some men
sitting in the gallery repeatedly annoyed the congregation
by their profane levity. Mr. Lee bore with it till he was
•satisfied it would be wrong to submit any longer ; but, just
as he was about to raise his voice in rebuke, a new disturb
ance was created that attracted the attention of all l a panel
of the front door of the church had been broken but, and,
just at the moment referred to, three dogs darted through
the opening, and pursuing each other along the middle aisle,
up to the pulpit, turned, and retreated through the opening
again. Before the congregation had recovered from the sur
prise of this singular interruption, the dogs were again cours
ing along the aisle, up to the pulpit, and back again through
the door. The preacher was motionless, the congregation
in a state of uneasy excitement — provoked to laughter, yet
daring only to smile — the party of disturbers in the gallery
overrunning with joy at the whole scene. In again came
the dogs, hurrying and yelping along the aisle, and away
into the yard again. " Well," said Mr. Lee, raising his deep,
sonorous voice above the titter that was stealing from every
lip in the assembly, and sending a quick, expressive glance
of his eye among the original disturbers of the meeting,
" the devil must have got into the dogs too /" The gravity
of his manner, the structure of his sentence, and the em
phasis on its last word, brought the blood in burning

266 THE HEROES OF METHODISM.
blushes to their cheeks ; and, under the impression that they
formed the focus of every eye in the congregation, they slunk
into themselves and were still. — Life and Times of Jesse Lee.

LEE AND THE BAPTIST WOMAN.
Mr. Lee had preached in Saco, Maine, and become acquainted
with a Baptist female. On a subsequent visit to that place,
in 1794, he called at her house to have some Christian con
versation with her. To his utter surprise, he found that she
had gone to a dancing party, and was not yet returned.
With sorrow he returned to the place where he was sojourn
ing, and, after recording the fact in his Journal, very gravely
remarks : " John the Baptist lost his head by reason of danc
ing, and I thought the Baptists had never been fond of
dancing from that day to this."
LEE'S LAST SERMON.
There is something peculiarly touching in delivering the last
sermon. At a camp-meeting, near Hillsborough, on the
eastern shore of Maryland, on Saturday afternoon, 22d
of August, 1816, Mr. Lee preached his last sermon, from a
favourite text : " But grow in grace." 2 Peter iii, 1 8. It is
said, that when he gave out the text it was in this singular
manner : " You may find my text in the last epistle of Peter,
the last chapter and the last verse ; and I know not but I
am to preach my last sermon." It was his last message to
a lost world. The sermon was powerful and efficient, worthy
of the last effort of one who was standing upon the walls of
Zion for the last time.

REY. SAMUEL BRADBURN.

THE REV. SAMUEL BRADBURN.
" The Rev. Samuel Bradburn was born in the Bay of Gibral
tar, and on the return of his parents to Great Britain set
tled in Chester. When he was young it pleased the Lord
to convince him of the necessity of a change of heart, and of
redemption through the blood of the everlasting covenant.
He became a local preacher in 1773, and an itinerant in
1784. His divine Master having endowed him with extra
ordinary gifts for the ministry, he soon became remarkably
popular, and it was frequently with pleasure that thousands
listened to his discourses. His ministry was owned of God
for the salvation of many ; he was considered not only one of
the first preachers of the land, for all the higher powers of
persuasive eloquence, but as a faithful labourer in the vine
yard of the Lord. For a few. of the last years of his life,
his strength, and memory gradually failed him, but it was
gratifying to his friends to observe that, as he drew near to
the; eternal world, he became more spiritually minded and
more deeply and truly serious. His peculiar vivacity of
mind, which had been frequently a source of temptation to
him, was brought more fully under the control of divine
grace. For several months before his death, he was not
able to preach at all. On Wednesday, July 24th, 1816, he
was seized with a fit, and died on Friday morning." — Wes
leyan Magazine, 1816.
Mr. Bradburn was majestic in his personal appearance —
one of nature's noblemen. He was a very eccentric man,
and always ready with wit and repartee. He was not always
as dignified as a minister of the Gospel should be.
According to tbe accounts given of his preaching, he must

270 THE HEROES OF METHODISM.
have been unequalled among the great pulpit orators of his
day. There were giants in those days, but he stood, like
Saul of old, head and shoulders above his fellows. His
voice was like an organ, full, round, mellow ; his memory was
very retentive, and his imagination affluent. " Few names,"
says Mr. ^Everett, " are more familiar to the Wesleyan ear
than that of Samuel Bradburn, who was born and cradled
in the Bay of Gibraltar, and whose ministry bore no insig
nificant resemblance to the rocks which overhang it; dis
tinguished for boldness, sublimity, and picturesque beauty,
not forgetting the ocean that rocked him, as an equally ex
pressive emblem of the heavings and buffetings which he not
unfrequently experienced on his passage through life." To
show that we have not over-estimated his eloquence, we give
the testimony of Dr. Adam Clarke, no mean judge of pulpit
oratory. He said to a young preacher who wished his
opinion concerning Bradburn, " I have never heard his equal;
I can furnish you with no adequate idea of his powers as an
orator ; we have not a man among us that will support any
thing like a comparison with him. Another Bradburn must
be created, and you must hear him for yourself, before you
can receive a satisfactory answer to your inquiry." This was
said when there were mighty men in the Wesleyan connexion.
" Never," says Mr. Everett, " shall we forget hearing him
between thirty and forty years ago, when a friend observed
to us, himself one of the most popular speakers in his day,
as we were leaving the chapel, ' We may apply in an ac
commodated sense to this speaker, what was said of our
Lord, ' Never man spake like this man.' "
A minister of no mean talent said, " He had never heard
a preacher superior to Samuel Bradburn. He was rich in
sublimity, in mighty, grasping thoughts and melting pathos,
and yet mingled with the whole, in the strongest contrasts,
an exhaustless wit'

SAMUEL BRADBURN. 271

$ntffc0tts anfo lUnstrKtiiorttS.
BRADBURN AND THE POET.
Before a sermon which Samuel Bradburn was about to
preach, he gave out the hymn commencing,
" ' Ah ! lovely appearance of death,
What sight upon earth is so fair,' &c.
" What business has this hymn in our book, containing a
sentiment so false ? ' Ah ! lovely appearance of death,' when
there is nothing lovely about it. Why did Abraham's beloved
and beautiful Sarah, when she died, become so unlovely that
he called his friends together to ' bury her out of his sight?' "
This was one of Charles Wesley's beautiful hymns. It
still remains in " Wesley's Hymns," and is sung in England.
The revisers of our Hymn-Book show that they concur in
Mr. Bradburn's criticism, and have omitted it. But I have
sometimes thought there was truth in those lines —
" In love with the beautiful clay,
And longing to lie in its stead."
We, however, have no reason to regret the omission, as most
of the hymn is retained, concerning whose truth and beauty
there can be no diversity of opinion. It is the 1087th hymn
in the last edition of the Methodist Hymn-Book, and com
mences, " How blest is our brother, bereft
Of all that could burden his mind," &o.
BRADBURN AND THE GOWN.
The Wesleyan Conference of 1802 was held in Leeds. Wil
liam Dawson attended it, in order to hear the distinguished

272 THE HEROES OF METHODISM.
men of the connexion. He says, " Mr. Bradburn preached, as
on former occasions, in the chapel occupied by Rev. Edward
Parsons. But it was the last time he appeared there," said
Mr. Dawson to Mr. Everett, when relating the circumstance
of his having heard him on the occasion, and " no wonder.
He had preached delightfully ; but on coming out of the
vestry, when a person was about to assist him off with the
gown, he assumed one of his queer looks, doubled his elbows
by his side, clenched his hands before his breast, having
taken a portion of the gown in each, then suddenly sending
forward his elbows, and shooting out his back at the same
time, rent it from the shoulders downward, making an open
ing sufficient for him to escape by, without the«ecessity of
seeking egress in the ordinary way. It was a most unmin-
isterial act. The friends felt the insult ; and as to himself,
after the mood was over, he had the full space of time for
repentance, which intervened between the act itself and the
grave." — Life of Dawson.
BRADBURN AND DR. ADAM CLARKE.
In 1790 Mr. Clarke was stationed with Mr. Bradburn in
Manchester. Mr. Clarke was at Flixton, whence he had
previously promised to return after preaching. It was
winter, and the evening closed in with a heavy snow-storm.
Mr. John Wood, with whom the preachers domiciled in that
part of the circuit, persuaded Mr. Clarke to tarry till morn
ing. Mrs. Clarke, knowing her husband's punctuality, be
came uneasy lest he should have braved the storm, and lost
his way in the wildness of the night. She went into Mr.
Bradburn's two or three times. He had retired to rest; but
perceiving, from what Mrs. Bradburn had said, the state of
mind in which Mrs. Clarke was, he immediately, on her
leaving the house, most kindly arose, took a lantern, and
calling on a friend, they proceeded through the almost im
passable lanes, narrowly examining every ditch' with' which

SAMUEL BRADBURN. 278
he was acquainted, as they passed along. They arrived at
the house of John Wood about twelve o'clock at night,
jaded, wet, and weather-beaten, having travelled several
miles, Knocking up the family, and gaining admittance,
Mr. Bradburn ordered Mr. Clarke down stairs with jocose
authority; when, after a few words of explanation, they set
out, and footed their way through the storm to Manchester.
On arriving at the house of Mr. Clarke, about two o'clock
in the morning, Mr. Bradburn, with the frolic of youth,
pushed him into the doorway before him, and said to Mrs.
Clarke, " There he is for you, take him ;" then instantly
turning on his heel, he repaired to his own house, to repose
himself on the couch he had left a few hours before, lost to
the dreary interval, with its pains and perils.

BRADBURN AND ROBERT ROBINSON.
The interesting account which follows was originally com
municated by a Methodist minister to the British Wesleyan
Magazine :
" The following circumstance occurred at the district-
meeting at which I and ten others were examined as candi
dates for the Wesleyan ministry, the Rev. Samuel Bradburn
being the chairman :
" When the examination was concluded, several of the
senior ministers present gave us advice on different subjects.
The late Mr. Gaulter particularly advised us to read ' Robert
Robinson's Plea for the Divinity of Jesus.' He said it was
one of the best books ever written on the subject, though,
unhappily, its author afterward 'fell into the dregs of So
cinianism.' ; On hearing this expression, the chairman rose ;
a flush of feeling came over his countenance, his lip quivered,
and he was evidently strongly agitated. At length he address
ed the meeting, as nearly as I can recollect, in the following
words. The few who knew Mr. Bradburn will be able to

274 THE HEROES OF METHODISM.
conjecture how he spoke them. To them who did not know
him, a description of his manner would be vainly attempted.
They were spoken with all his own ' peculiar emphasis : ' I
knew Mr. Robinson well. He was my particular friend. He
trifled sadly with sacred truth. He was playful where he
should have been serious. He got to the very brink ot
heresy. But he did not fall into the dregs of Socinianism.
I remember the last time be came to London. He was on
his way to visit Dr. Priestley at Birmingham. He had en
gaged to preach on the Sunday night for Daniel Taylor, and
I thought I should like to see him once more. I asked Dr.
Whitehead if he Would accompany me, and he said he would.
I had to preach that Sunday night at City-road ; but I made
the whole service short. I preached one of Mr. Wesley's
sermons. We had a hackney-coach ready ; and when I
had done, we set off. We heard the latter part of the ser
mon; and when the congregation was dismissed, we went
into the vestry* After speaking a word or two, Dr. White
head said, "Mr. Robinson, will you answer me a question ?"
" I will, if I can," he replied. " Well, then, if you had it to
do now, would you publish your Plea for the Bivinity of
Jesus ?" He paused a moment, looked very serious, and then
said, slowly and solemnly, " Doctor, I would." From Lon
don he went to Birmingham, to see Dr. Priestley. His
friends had often felt grieved that he seemed to hold lightly
what they held as sacred. He preached for the doctor. I
know that he had often said that he hoped he should die
quietly, suddenly, and alone. And so it was. He was found
in the morning dead in his bed, and the clothes unruffled.'
The speaker paused for a few moments, and then said, with
a look and tone never to be forgotten by those who were
present, ' He had trifled too much with sacred things ; and
I verily believe that God Almighty sent the angel of death
thus to cut him down to save his soul from hell !' "

SAMUEL BRADBURN. 275

BRADBURN AND DAWSON.
William Dawson, before he became a local preacher, having
heard of the fame of Bradburn as an orator, went to Leeds
in 1793 to hear him. He preached in the Rev. Edward
Parsons's church. His commanding figure, powdered
hair, and advanced age, at once fixed Dawson's eye and
captivated his heart. The subject was the kingly office of
Christ. It was a masterly performance, and Mr. Dawson
was filled with admiration.
Mr. Bradburn, on giving out the last hymn, inclined his
person over the front of the pulpit, and looking to the pre
centor, who either had not pleased him, or preferring it for
some private reason, said, " I will give out the last two verses
myself." He read,
" The government of earth and seas
Upon his shoulders shall be laid,
His wide dominion shall increase,
And honours to his name be paid.
Jesus, the holy child, shall sit
High on his father David's throne,
Shall crush his foes beneath- his feet,
And reign to ages yet unknown."
Dawson had never heard these words before, and yet
Bradburn's manner of repeating them caused him ever after
to remember them.
The specimen of simple, free, powerful, and impassioned
oratory which he had in Mr. Bradburn, gave him a more
favourable opinion of the Wesleyan preachers, and a more
kindly bearing toward the body. Before this he had been
leaning strongly toward the Established Church. — William
Dawson. BRADBURN'S POETRY.
Mr. Bradburn was a shoemaker in early life, like Samuel
Drew, and many others, who have risen to distinction in the

276 THE HEROES OF METHODISM.
world. He never forgot his former calling, and never was
ashamed of it.
Mr. Bradburn had the confidence of his brethren, and they
manifested it by electing him President of the Wesleyan
Conference which was held in Bristol in 1798. During one
of its sessions, Dr. Adam Clarke went to speak to him as he
sat in the president's chair, and found that he had just turn
ed poet. Being in one of his pleasant moods, he had just
written the following verses on the " Office of Conference
President :" Exalted in Dignity high,
To write for this wonderful crew ;
No Cobbler at present am I,
Pray, therefore, take care what you do.
My Kit, though some time laid aside,
I can still with dexterity use ;
And like Leather I'll cut up your Hide,
If you dare my high office abuse.
My Tools are all made of good stuff,
Well wax'd and well bristled my End ;
And my Awls will make holes in your Buff,
Unless you to business attend.
My Pincers will hold very fast,
My Nippers the Jack-heads can pull j
And if I'm in want of a Last,
I can easily work on your skull.
My Lapstone the stroke can endure,
My Hammer well-temper'd and sound j
The Faults in the Leather can cure,
And make it wear well on the ground;
My Sticks make the Soles and Hides shine,
When with Paste I them thoroughly rub ;
And should you to the Baptists incline,
I will give you a Dip in the Tub.
BRADBURN AND AN OPPOSING , CLERGYMAN.
Samuel Bradburn having heard that a clergyman of the
Establishment, who was a magistrate, residing in a small

SAMUEL BRADBURN. 277
town in one of his circuits, had violently opposed the intro
duction of Methodism into his parish, resolved, if possible, to
defeat him in his opposition. Various attempts had been
made by the Methodist preachers to preach there, but with
out effect ; the ministers having, as was common in the
early days of Methodism, been driven off by the mob, head
ed by the clergyman. Mr. Bradburn, however, was deter
mined to make an attempt, and sent to a few poor Method
ists in the neighbourhood, requesting that they would publish
around that a stranger would preach on a large stone, in the
centre of the town, on a certain Sabbath day, at three o'clock,
which they did ; and the clergyman being informed of it, as
usual, ordered constables and others to be in readiness at the
place to arrest the preacher, or drive him off. Of this Mr.
Bradburn was apprised ; but not being in the least intimi
dated, he went to the place on the day appointed, and with
out making himself known to any person there, he attended
the morning service at Church ; placed himself in a conspic
uous situation, so as to attract the notice of the clergyman ;
and, when the service was closed, he went up to him on his
way out, accosted him as a brother, and thanked him for his
sermon. The clergyman, judging, from his appearance and
address, that he was a minister of some note, gave him an
invitation to dinner, which Mr. Bradburn thankfully accept
ed ; and having entertained him until dinner was over with
his extraordinary powers of conversation, he said that he
should like to go to the preaching which was to take place
in the Open air in that town, at three o'clock, and asked the
clergyman if he would accompany him. He replied, that
he intended to go there, not, indeed, for the purpose of hear
ing the preacher, but to take him into custody, and to put a
stop to the service. Mr. Bradburn, however, begged him to
desist from his purpose, and succeeded in inducing him to
go and give the preacher a candid hearing. They therefore
walked together to' the spot, where they found a large com
pany assembled, who, on seeing them approach, made way

278:: THE HEROES OF METHODISM.
for them until they got to the stone ; where, after waiting in
silence some time, the clergyman said he thought that the
preacher would not come, and that it was best to dismiss
the people ! Mr. Bradburn said, he thought it would be a
pity to disappoint them, and highly improper to neglect so
favourable an opportunity of doing good, and urged the cler
gyman to preach to them. But he excused himself, saying
he had no sermon ready, and asked Mr. Bradburn to address
them, which, of course, he readily consented to do, and com
menced the service by singing part of the first hymn in the
Methodist Hymn-Book ; and, after praying, delivered an im
pressive discourse, from Acts v, 38, 39 : " And now I say
unto you, Refrain from these men, and let them alone : for if
this counsel or this work be of men, it will come to naught :
but if it be of God, ye cannot overthrow it ; lest haply ye be
found even to fight against God." This not only deeply
affected the people, but so delighted the clergyman, that,
although he knew, as the service proceeded, that he had been
duped, he heartily thanked Mr. Bradburn for the deception
he had practised on him, and ever after, to the day of his
death, entertained the Methodist preachers at his house. —
George Brereton.

BRADBURN AND BETTY THE SERVANT GIRL.
The Rev. Thomas H. Smith says this anecdote was related
to him by the Rev. John Wesley Button, one of the old
preachers in England : " Mr. Bradburn was appointed to
preach a jubilee sermon in reference to King George the
Third. Weeks rolled away after he was appointed, and he
could not fix his mind on any text. The last week, the last
day, the last hour, and the last moment arrived, and no text.
For days and nights he had been in the utmost perplexity
and anxiety. With a throbbing heart and trembling nerves he
put on his cloak, and was proceeding to the chapel, which was

SAMUEL BRADBURN. 279
thronged to hear the 'Demosthenes of Methodism' on a
subject of such intense interest — one that would call into ex
ercise all the powers of his imperial intellect, and all his
powers of eloquence. When he reached the door, he met
his servant girl, and said to her, 'Betty, can you not give
me a text from which to preach the jubilee sermon to
day ?' ' 0 yes !' said Betty, ' Mr. Bradburn, take this : " O
king, live forever !'" 'Just the thing,' said Mr. Bradburn ;
' I '11 take it' His anxiety was all gone, his embarrassment
removed ; the servant girl had relieved him from a difficulty.
He went to the house of God, and delivered one of the most
eloquent and impressive sermons man ever preached or
listened to. Mr. Bradburn on that day excelled himself.
He felt under a lifetime obligation to Betty for the appropriate
text she furnished him with for such a momentous occasion."

BRADBURN AND BENSON.
On one occasion, at the examination of character in the
Wesleyan Conference, there were a number of men that were
large and weighty, who looked as if they lived well, and as
if their work agreed with them. Among them were Brad
burn, Bardsley, and many others. Mr. Benson was always
thin and spare, and was sometimes a little touchy or nervous.
He said, " Some of the preachers were so fleshy that they
could not do their work very well, or he was sure they would
not be so large." Mr. Bradburn arose with a smile upon his
countenance, and said, " They were not in such good order
because they neglected their work, but because they were
so good natured ; if Mr. Benson was only as good natured
as we are, he would not be as poor as he now is — he would
get fleshy too." The retort was so admirable, the hit so good,
that the whole conference was convulsed with laughter, in
which Mr. Benson joined as heartily as any of them.

280 THE HEROES OF METHODISM.

BRADBURN AND SAMUEL BARDSLEY.
Bradburn sometimes indulged in sallies of wit with Samuel
Bardsley, who was himself a character. He was a man of
extraordinary size, clothed in homely attire. He was the
personification of simplicity and almost kindness embodied.
" Come, come, Sammy," said Mr. Bardsley to him,
"recollect that, though you may have many brethren,
you have but one father in the Gospel." He was Mr.
Bradburn's spiritual father. Pleasantry disappeared; wit
and repartee were at an end. That moment Mr. Bradburn
started from his seat, threw his arms around the neck of
Mr. Bardsley, and. while the tears gushed from his eyes and
rolled down his cheeks, at the recollection of bygone days
and bygone scenes, with a trembling voice and with deep
feeling exclaimed, while putting his arms around his neck,
and hanging on him with the doating fondness of a child,
"The Lord knows I love you in the Gospel next to my
Saviour." However, the scene would soon change. In the
course of an hour — such was his fine flow of spirits, his
cheerfulness, his vivacity — he would again be in a mood for
pleasantry ; but as innocent as a lamb, as harmless as a dove,
and as unsuspecting as innocence itself.
He was walking the streets of Sheffield with Mr. Bardsley
on one occasion — both of them men of gigantic size, arm
locked in arm — puffing, blowing, sighing, perspiring, under
the scorching rays of an August sun. A friend met them ;
they paused, and, as Mr. Bradburn wiped the great thick
drops from his brow, he exclaimed, " Here we are, the two
babes of the wood," alluding to the childlike simplicity
which distinguished the life and manners of his " true yoke
fellow."

SAMUEL- BRADBURN. 281

BRADBURN'S RETORT ON WESLEY.
Something unpleasant had occurred between Thomas Olivers
and Mr. Bradburn. It was brought up at conference to
have the matter adjusted.
" Brother Bradburn," said Mr. Wesley, " you do not love
Tommy Olivers." " Sir," returned Mr. Bradburn, " I love
him as much as you do John Hampson." This was a sudden
and unexpected retort. Mr. Wesley was a little suspicious
that there was not the most cordial feeling on Bradburn's
part ; and Mr. Bradburn availed himself of the fact of Mr.
Wesley leaving John Hampson's name out of the Deed of
Declaration, which was interpreted into a matter of prejudice,
and gave offence to Mr. Hampson and his friends.
BRADBURN AND THE YOUNG MINISTERS.
It is most humiliating to hear some ministers talking of the
sacrifices they have made in becoming preachers of the
Gospel. Some have made great sacrifices ; like the disciples of old,
" they have left all and followed Him." But others have
been elevated in all respects by the change ; called from
the most humble walks of life to fill a most exalted station,
to be heralds of the cross, and ambassadors for Christ.
The Church does not owe them half as much as they owe
the Church. To it they are indebted for what they are on
earth and for what they hope to be in heaven. They
ought not to talk of their sacrifices, but thank Him who
has " counted them faithful, putting them into the min
istry." It is this ungrateful spirit that the noble Bradburn
wished to reprove in the characteristic anecdote that follows:
" A number of young preachers were speaking once rather
whiningly of having ' given up all for the ministry.' They
put too much emphasis op their sacrifices, in Bradburn's

282 THE HEROES OF METHODISM.
estimation ; he wished to rebuke them, and did it with his
usual felicity. He had been a cobbler himself, as well as a
tinker, and most of the young men in the company had been
in equally humble occupations. ' Yes, dear brethren,' ex
claimed he, ' some of you have had to sacrifice your all for
the itinerancy ; but we old men have had our share of these
trials. As for myself, I made a double sacrifice, for I gave
up for the ministry two of the best awls in the kingdom — a
great sacrifice truly to become an ambassador of God in the
Church and a gentleman in society.' " — National Magazine.
BRADBURN AND THE DRUNKARD.
A drunken person came reeling to the door of a place in
which Bradburn was giving tickets to the members of a
class, insisting on admission, and with just sense enough
left to enable him to say, " They have no legal authority
for holding private meetings."
Some of the friends were for employing physical force with
the intruder. " Let the man alone," said Bradburn coolly,
and apparently unconcerned, adding, while looking at him,
" Step in, and sit down," pointing to a seat, and taking for
the time no further notice of him, but proceeding with his
work, and addressing himself separately to the respective
members, saying, while fixing his eye upon one of them,
" Well, my brother, you have experienced the truth of re
ligion in your heart ?" To this the person responded, " Yes,
I bless the Lord that he ever brought me to an acquaintance
with himself." Turning from the respondent, and waving
the hand, after a partial glance at the poor sot, swinging on
his seat, and apparently pleased with the notion of his intro
duction, Bradburn replied as he again bent his eye upon the
member, " Ay, that is well ; it is more than this man has ex
perienced." Directing his face toward another, the intruder
being a little touched, and stupidly awake to the reply, Mr.
Bradburn proceeded : " Well, my sister, you have the life of

SAMUEL BRADBURN. 283
God, I hope, in your soul ?" " Yes, sir," she replied ; "lam
thankful the Lord has converted me, and raised me to new
ness of life." " Praise the Lord," returned Bradburn, partial
ly inclining his head toward the intruder ; " it is more than
this poor drunkard can say ; for he is dead in trespasses and
sins." He addressed the third : " Well, my brother, you have a
good hope, I trust, through grace." " I bless the Lord I
have," was returned. Bradburn, shaking his head, and with
a sigh, while the bacchanalian, with something like return
ing consciousness of his situation, and a feeling approaching
to shame, manifested a degree of uneasiness, proceeded to
remark, " Ay, that is much more than this vile wretch can
say, for he can expect nothing but hell." At this the man
bounced from his seat, staggered to the door, and suddenly
disappeared. — Everett.

BRADBURN AND SAMMY HICK.
Samuel Hick attended a love-feast in the Wakefield Circuit,
when Mr. Bradburn was stationed there. Several of the
good people were in the habit of giving out the verse of a
hymn before they narrated their Christian experience, by
way of tuning their spirits for the work. This was prohibit
ed by Mr. Bradburn, not only as a reflection upon himself,
being both authorized and competent to conduct the service,
but as an improper appropriation of the time which was set
apart for speaking. Samuel, either forgetting the prohibi
tion, or being too warm to be restrained within its limits,
gave out a verse. Mr. Bradburn was instantly in his majes
ty, and with one of his severest and worst faces, looked at
Samuel, who stood up in the congregation and sung alone,
no one daring to join him — prefacing his rebuke with one of
his singulariy extravagant remarks, "Where is the person
that would not come out of a red-hot oven to hear such a
13

284 THE HEROES OF METHODISM.
man as you sing ?" then proceeded to make such observa
tions as he thought proper. Samuel, supposing the rebuke
to have been given in an improper spirit, went into the ves
try after service to settle matters. Offering to shake hands
with Mr. Bradburn, who was not in one of his most compla
cent moods, he was saluted with, " What, are you the man
that persisted in singing after I peremptorily forbid it?"
" Ye — ye — yes, sir," said Samuel ; " but I hope you will for
give me, Mr. Bradburn ;" and without waiting to see how
the request was taken, he was in an instant upon his knees
among the people. Those around followed his example, and
last of all, Mr. Bradburn knelt by his side, who found that
it would scarcely look decorous to stand alone. Every heart
was touched with Samuel's simplicity and fervour ; and
when he concluded prayer, Mr. Bradburn, with a full heart,
and with all the magnanimity and generous flow of spirit he
possessed, stretched*out his hand, familiarly saying, " There,
my brother, this is the way to keep paying off as we go
on."— Everett.

REY. S. HUTCHINSON,

THE REV. SYLVESTER HUTCHINSON.
Sylvester Hutchinson is a name conspicuous in the annals
of early Methodism in this country. The fathers and moth
ers in Israel, who still survive, remember him for his numer
ous virtues, and yet speak of him with admiration.
Mr. Hutchinson joined the travelling connexion in 1789 ;
and after toiling in the itinerant field seventeen years, located.
Two of his brothers, Robert and Aaron, were also travelling
preachers. His first appointment was Salem, New-Jersey,
the next Chester, and the third Fell's Point, Baltimore. He
was presiding elder of the New- York district from 1797 to
1799. For three years he was the standard-bearer of a
noble band of Christian warriors, who battled for God, truth,
and victory. Among them was Dr. Shadrach Bostwick — a
host in himself — a prince in Israel, one of heaven's nobility.
Another was the eloquent Michael Coate, whose " speech
distilled as the dew, and as the gentle rain upon the new-
mown grass ;" Peter Jayne, of precious memory, " a brother
beloved;" Lawrence M'Combs, with his giant frame, his
voice like a lion, dealing heavy blows with his great battle-axe
against Calvinism ; Joel Ketchum, who found a sepulchre in
the ocean ; Joseph Sawyer, the spiritual father of Dr. Nathan
Bangs ; Peter Moriarty, " in labours more abundant ;"
Philip Wager, a flaming herald of the cross ; Joseph Mitchell,
" endued with power from on high," the early friend and
spiritual guide of Elijah Hedding; John Wilson, a " beloved
disciple," afterward book agent ; Joseph Totten, a man of
sterling integrity ; William Phoebus, eccentric, metaphysical,
philosophical ; George Roberts, an unyielding champion of

288 THE HEROES OF METHODISM.
free salvation; William Beauchamp, a man of superior
talents; Billy Hibbard, quaint, courageous, showing no
quarters to the devil ; Peter Vannest, the mild, the good,
the true; John M'Claskey, bold, fearless, ardent; Dr. T. F.
Sargent, a strong man; Lorenzo Dow, then burning with
zeal for the glory of God and the salvation of men.
William Thatcher, Joshua Wells, and Daniel Webb are
the only ones that were on that district then, who now survive,
full of years, full of honours, waiting with patience the time
of their departure.
These were the brave, heroic men that Hutchinson led
forth to glorious war. Nobler, bolder men have seldom
fought with the enemies of the cross. Could he fail of
victory with such valiant Christian soldiers ?
In 1800 he was stationed in New-York city, with Jesse
Lee and John M'Claskey, who were giants in those days.
In 1801 he was the travelling companion of that holy man,
Bishop Whatcoat. In 1803 Mr. Hutchinson was the suc
cessor of the Rev. Shadrach Bostwick, as presiding elder on
the Pittsfield district. Among the preachers under his
charge, at that time, was the youthful and eloquent Samuel
Merwin ; Martin Ruter, who was then also in the morn
ing of life, in after years fell a martyr to the work in Texas ;
Seth Crowell, with a clear, logical head, and a warm
heart ; Luman Andrus, amiable, and of a sweet disposition ;
William Anson, rejoicing that he was counted worthy to
suffer in a cause so good ; Henry Eames, with his warm
Irish heart; Elijah Chichester, like Elijah of old, faithful to
his God, and faithful to others. Laban Clark and Gershom
Pearce are the only ones of those heroic men, led forward by
the chivalrous Hutchinson on Pittsfield district, who still live ;
the rest have fallen at their post, sword in hand, and are
among the conquerors. When he travelled Pittsfield district,
Mr. Hutchinson was the presiding elder of the youthful and ar
dent Elijah Hedding, afterward bishop. Mr. Hedding always
spoke of Mi-. Hutchinson in the highest terms. " The district,"

SYLVESTER HUTCHINSON. 289
says Dr. Clarke, in his Life of Hedding, " was of gigantic
proportions, and the presiding eldership no sinecure in
those early days. It embraced New- York city, the whole
of Long Island, and extended northward, embracing the
whole territory having the Connecticut River on the east
and Hudson River and Lake Champlain on the west, and
stretching far into Canada. It embraced nearly the whole
territory now included within three annual conferences.
This immense district was then travelled by Sylvester
Hutchinson. He was a man of burning zeal and indomita
ble energy. Mounted upon his favourite horse, he would
ride through the entire extent of his district once in three
months, visiting each circuit, and invariably filling all his
numerous appointments. His voice rung like a trumpet
blast; and with words of fire, and in powerful demonstration
of the Spirit, he preached Christ Jesus."
His appointments show the rank he held in the ministry —
the profound confidence his brethren had in him. Where he
found a grave we know not; as he located, we have no ac
count of him in the Minutes. Mr. Hutchinson was a small
man, but had a very strong voice, and seemed never to be
wearied ; he lived in the spirit, and was constantly ready for
every good word and work.

Qmlsxtu attir inwtratta.
HUTCHINSON AND THE TRIFLING YOUNG WOMEN. .
The following affecting incident occurred on Salem circuit,
New-Jersey, the first Mr. Hutchinson travelled, when he
was in his boyhood in the ministry : While he was sitting
one day in the house where he lodged temporarily, waiting

290 THE HEROES OF METHODISM.
for the hour of preaching, two young women entered the
room to have some sport with the boy preacher. They be
gan to ridicule his size, and his insignificant appearance ;
when, suddenly lifting up his head from a reclining posture,
he repeated, in slow and solemn tones, the following words :
" My thoughts on awful subjects roll —
Damnation and the dead ;
What horrors seize the guilty soul
Upon a dying bed."
His voice, his countenance, his manner, were all calculated
to make them feel that

That

" 'Tis not the whole of life to live,
Nor all of death to die."
" There is a death, whose pang
Outlasts the fleeting breath ;
And that eternal horrors hang
Around the second death."
Their thoughts also on " awful subjects rolled ;" for the words
of the preacher were like " nails fastened in a sure place, by
the Master pf assemblies." They were powerfully convicted ;
they trembled in view of their guilt and danger, and peniten
tial tears rolled down their cheeks ; they fled from the room,
and rested not till they had found a refuge in the broad bosom
of the Son of God. Soon after the young women identified
themselves with the Methodist Episcopal Church, saying,
with Ruth, " Thy people shall be my people, and thy God
my God." — Methodism in West Jersey.
HUTCHINSON AND THE TRAVELLER.
Hutchinson was riding along one day when a man on
horseback overtook him, and no doubt thought ho would
have a little sport with him. He began with the following
inquiries : " How do you do ? Which way are you travel-

SYLVESTER HUTCHINSON. 291
ling ?" Such was his manner, that Mr. Hutchinson perfectly
understood his object. He made the following reply : " I
do the Lord's work ; you do the devil's. I am on the way
to heaven ; you are going to hell, where fire and brimstone
are the fuel, and the smoke of the torment ascendeth up
forever and ever."
The man became alarmed. He put spurs to his horse, and
rode away as fast as he could ; but he could not run away
from his convictions, or the terrors of a guilty conscience.
He was at the next meeting, a sincere penitent, shedding
" Those humble, contrite tears,
Which from repentance flow."
He sought diligently, and, to his great joy, found the pearl
of pearls. He afterward became an eminent man of God. —
Rev. G. A. Raybold.
HUTCHINSON, THE LOST PRESIDING ELDER.
Hutchinson was at one time the presiding elder of the im
mense northern district extending into Canada. It was
winter on his last round there. The rivers were frozen so as
to bear his horse ; so he rode upon the ice for miles, and
when he reached the Canada shore the snow was two feet
deep ; but the preacher and his trusty horse toiled on until
night, through the woods, by a mere " blazed track," (trees
marked with the axe.) The way became more uncertain ;
until at length he was fairly lost amid the interminable
forests of Canada, in the snow, and with danger all
around. From the distance he had travelled, the preacher
decided that he could not be many miles from his place of
destination ; he hoped that the people, knowing his punctu
ality, would conclude that he had lost the track, and turn out
to meet him. With this conclusion he dismounted ; covered
himself in his blanket from the wind ; held the bridle in his
hand ; and sat down at the trunk of a large tree awaiting
13*

292 THE HEROES OF METHODISM.
the result, committing his life and soul to the Lord. The
wolves were heard howling around at a distance, and it was
likely that, before morning, those ravenous beasts would scent
the horse, and devour both, unless the preacher could find
a tree, or his friends should find him. Long seemed the
hours, closer came the howling wolves ; but his soul was calm
— the Lord was with him. The cold was most intense ; he
kept himself awake by exercising his arms and feet around the
trunk of the tree; the stars shone brilliantly, and the snow-
light rendered objects discernible at some distance. A cry
is heard a great way off; another, and another; a wolf-howl
comes nearer : again those cries break, on the frightful still
ness ; surely that wolf is stealing nearer. Now the distant
cries becomes clear ; lights are seen ; it is the friends in search
of the lost presiding elder ; he shouts in return ; the disap
pointed wolf gives a last howl, and trots off; the people, with
pine-torches, draw nearer ; they hear the feeble shout of the
benumbed man : he is found ; he is brought carefully to the
house, wrapped in furs ; warm drinks, or other appliances,
restore his almost congealed powers ; the life of the good
man is saved to endure yet greater hardships than a night
in the frozen forest. It was about two o'clock when the
preacher was found. He had travelled all day without food
for himself or horse; now both were fully but prudently
supplied ; and the next morning the Rev. Sylvester Hutch
inson preached at the quarterly meeting, as freely and as
powerfully as though he had not been thus exposed. These
were the men of iron constitution — men who seemed to be
made for their day; and most nobly' did they sustain the
character they bore — faithful in all things ! appertaining to
duty, even unto death itself. '<

REY. DARIUS DUNHAM.

THE REV. DARIUS DUNHAM.
Darius Dunham was one of the earliest pioneers of Method
ism in Canada. He entered the travelling connexion in
1788, and after travelling twelve years, located in 1800.
A writer in the " Christian Guardian," of Toronto, describes
him as follows :
" Dunham, if I mistake not, accompanied Losee to Can
ada on the occasion of his second visit, and remained till the
end of his life, having married and settled in the country.
What a pity that some one of ability, who knew him per
sonally, and who has access to the requisite materials, would
not give us a life of this extraordinary man. Dunham was
a character, no doubt. The writer never saw him ; but he
has heard enough about him to say, that there seems to have
been some correspondence between body and mind. He
was an under-sized, compact, strong, healthy man, with
coarse hair, bushy eyebrows, and a grum, heavy bass voice.
He was a man of good talents as a preacher, and very con
siderable attainments, which enabled him, when he desisted
from travelling, (as most had to do in that day, when their
families were large,) to take up the practice of physic ; but
he was plain of speech, honest, and very blunt." I am in
debted to this writer for several of the following anecdotes.

296 THE HEROES OF METHODISM.

QuttliBUt an& iiittstratifltts.
DUNHAM AND ELIJAH WOOLSEY.
In an interesting little book, published at 200 Mulberry-street,
called the " Supernumerary," edited by Rev. George Coles, Mr.
Woolsey gives an account of Mr. Dunham and his perilous
journey to Canada, in those days which tried men's souls and
bodies. It throws Ught on the character of the heroic Dunham,
and shows us, also, what the early pioneers suffered in going
into the wilderness in pursuit of the " lost sheep of the house
of Israel." I prefer to give it in Mr. Woolsey's own language :
"At the conference in 1794, D. Dunham came from
Canada, and asked me if I would go with him to the
province. I consented ; and though I had not had a regu
lar appointment more than one year, the conference accepted
of my two years' service, such as it was, and I was ordained
a deacon in the Church of God, and, as I was now going out
of the States, I was ordained an elder the next day. J. Cole
man was appointed to go with us. So after conference we
set out for Canada. But the parting of my relatives and
near friends was a great trial to me, and I was glad when I was
out of sight of the house. We went by the way of Albany
and Schenectady. At Albany we laid in our provisions for
the journey. When we came to Schenectady we found that
the company with whom we bad intended to go had taken
their departure. So we tamed a week, and provided our
selves with a boat. Two men had engaged to go with us,
and to work their passage up the Mohawk ; but an enemy
to the Methodists persuaded them to relinquish their engage
ment with us, which they did, and went with him. We

DARIUS DUNHAM. 297
were then left alone, and had to work our own passage.
When we came to the first rapids, which by the Dutch
people are called ' knock 'em stiff,' we had our difficulties.
I had never used the setting pole in my life, and my col
league, J. O, was not a very good waterman. When" we had
almost ascended the rapids, the boat turned round, and down
the stream she went, much more rapidly than she went up.
We tried again ; and when we had almost conquered the
difficulty, the boat turned again. I then jumped overboard,
thinking to save the boat from going down stream ; but the
water was over my head. So away went the boat, with my
companions in it, and I swam to shore. The next day we
' doubled the cape,' and that day made a voyage of ten miles.
At night we brought up tho boat, and made her fast to a tree.
We then kindled a fire, put on the tea-kettle and the cook
ing-pot, boiled our potatoes, made our tea, and ate our sup
per with a good appetite and a clear conscience, and, after
smoking our pipes and chatting awhile, we sung and prayed,
and then laid ourselves down among the sand and pebbles
on the bank of the river to rest ; but I was so wearied with
the toils of the day that I could not sleep much that night."

TOILS OF THE PIONEERS.
" Next morning, about daybreak, a man and his son hailed
us from the other side of the river, and wished to know if
they might work their passage to Rome, a distance of about
eighty miles from the spot where we were. Brother Dun
ham told them if they were civil men, and would behave
accordingly, tbey might, and we would find them provisions.
So we soon started, but had not gone far before one of them
began to swear profanely. We told him if he did not cease
swearing we would set them ashore. Not long after this,
some things did not please him, and he began swearing
again as before. Brother D., being at the helm, steered the

298 THE HEROES OF METHODISM.
boat toward the shore, and gave him his bundle, and told
him to go, saying that he would not have a swearer on board.
So we parted, and found that we got along better without
them than with them ; and that day, by the setting of the
sun, we rowed up stream about forty miles. We put ashore,
as on the preceding night, collected the leaves together, and
made our couch as comfortable as we could, for we had no
other place for that time whereon to lay our heads, being in
some sense like the patriarch of old, when he was on his way
to Padan-aram. Our toil by day made repose welcome at
night, so that when the morning light appeared we were
rather loath to leave our humble beds. The weather, how
ever, warned us to depart; it became stormy by day, and
much more so by night. We had rain and snow fifteen days
out of nineteen during that journey. When we were going
down the Oswego River, two men hailed us from the shore,
and desired to work their passage, about twenty miles. It was
very stormy. I was very weary, and glad to rest a little;
so we took them in, and I took the helm ; but being warm
with work, and then sitting still in the boat, I took a violent
cold. Toward evening we saw a small log-house, and went
to it. We found the woman sick in bed, and the man in
poor health ; they had three children, and but very little to eat.
Here we lodged all night. I laid me down on the stones of
the floor, which were very hard and uneven, but we kept a
good fire all night, and I got into a perspiration, which re
lieved me of my cold a little ; so that in the morning I felt much
better than on the preceding night. Brother Dunham, be
ing a physician, administered some medicine to the woman,
which greatly relieved her. She appeared to be a pious
woman, and had been a member of the Baptist Church at
Ridgefield, in Connecticut, but said she had never seen a
Methodist before. We had a very pleasant and edifying in
terview with the family that evening, in religious conversa
tion, singing, and prayer. When we discovered that they
were so destitute of provisions, we divided our little stock,

DARIUS DUNHAM. 299
and shared with them of all- that we had. They appeared
equally surprised and thankful; surprised that Methodists
(of whom they had heard strange things in their own
country) could be both religious and kind, and were thankful
for the timely relief. They wished that we would tell any of
our Methodist friends, who had to travel that way, to be sure
and call on them. They desired us also, if ever we came
within forty miles of them, to be sure and go that distance at
least out of our way to see them, telling us that we should
be welcome to anything that the house or farm afforded.
The house, however, was not likely to afford much, and there
was scarcely anything on the farm but forest trees. This was
the only time, during our journey of nineteen days, that we
found a house to shelter us ; and it was good for that family
that they entertained the strangers, for we were in truth as
angels of mercy to them : they must have suffered greatly
had we not called on them.
" At night I have often hunted for a stone or a stick for
a pillow, and in the morning, when I took hold of the oar
or setting pole, I had to do it as gently as I could, by reason
of the soreness of my hands, which were much blistered and
bruised in rowing the boat. We attended to family worship
both night and morning, although we slept in the woods ; and
the presence of the Lofd was with us of a truth. When we
arrived at the Fort of Oswego, on Lake Ontario, we wero
searched to see if we were not ' running goods,' as they called
it. This affair being adjusted without difficulty — for we were
neither spies nor smugglers — we were now ready to embark
on the lake ; but, the wind blowing high, we were detained
two days longer. At length there was a calm, and we ven
tured out on the broad lake ; and when we had gone about
twenty miles, the wind rose again, and blew right ahead, so
that we had to change our course, and steer for the Black
River country. The wind was boisterous, and the waves
dashed terribly against our little bark ; and before we reached
the shore we struck a rock, and split our boat : a circum-

300 THE HEROES OF METHODISM.
stance which made sailing still more dangerous and un
pleasant. We had a quantity of books on board, which
were considerably injured by being wet. When we came
ashore we made a fire, and dried our clothes and books, and
mended our boat as well as we could. The next day we em
barked again on the lake, but the wind was right ahead,
which caused us to turn our course. We made for Salmon
River, where we put in for that day ; and early in the morn
ing of the next day we started again, and pulled at the oars
till daylight disappeared in the west. We went round Stony
Point, and into Hungary Bay, and landed on Grenadier
Island. When we struck the shore I sprang out of the boat,
and fell down on the beach, and thought I never knew rest
to be so sweet before. But we were sensible that it would
not do to sit still ; therefore we kindled a fire, hung on the
tea-kettle, cooked some victuals, ate our supper, attended
family worship, and retired to rest. Our weariness invited
repose, nor did the murmur of the waves_disturb our slum-
beis; and, besides, we had that very necessary requisite to
sound sleep, recommended by Dr. Franklin, namely, a good
conscience. On this island we found a fortification and trees,
which seemed to be at least one hundred years old, growing
in the entrenchment. The island is in the mouth of Hun
gary Bay, and is subject to high winds. Here we were de
tained until we were brought to an allowance of bread, having
only one biscuit a day. I would have given considerable for
a piece of bread as big as my hand, if I could have obtained
it ; but we were afraid of making too free with our little stock,
lest it should not last us until we could get free from the
island. We ate our last biscuit about the middle of the day
we left the island, and got into harbour on the mainland
about eleven o'clock at night, and glad enough we were when
we landed. We put up that night at the house of our kind
friend, Mr. Parrott. He and his wife were members of our
Church, and received us very kindly. We informed him
how it had been with us respecting food. Sister Parrott

DARIUS DUNHAM. 301
hastened to make supper ready ; but it was as much as I
could do to keep my hands from the bread until all was
ready. We took care not to eat too much that night, fear
ing it might not be so well for us. We retired to rest on
feather beds, but it was a restless night to us all. Brother
Coleman had a mind to leave the bed and take to the floor,
but I told him we must get used to it, so he submitted ; but
our slumbers were not half so sweet as on the sandy beach
and pebbly shore, when we were rocked by the wind and
lulled by the rippling wave.
" My companions and I were called to part Brother
Dunham went to Niagara circuit, Brother Coleman to Bay
Quinte, and I to Oswegothe ; and we were so far apart that
we could not often meet. In going to Canada we were nine
teen days, in returning thirteen."

SCOLDING DUNHAM.
His characteristic plainness of speech and honest expression
of sentiment, among those who did not like his plain-dealing
got him the sobriquet of " scolding Dunham ;'7 but his
" scolding," as it was called, was always accompanied with
a spice of wit that made it rather agreeable than otherwise.
Many instances of his home strokes, both in and out of the
pulpit, have been recited to the writer. In the Ottawa
country he was remembered, among other things, for his love
of cleanliness, and opposition to domestic filthiness ; some
times telling the slatternly to " clean up," or the next time
he came he would " bring a dish-cloth along."

DUNHAM'S INEXPLICABLE GROAN.
Darius Dunham had just commenced his itinerant labours
on Cambridge circuit, in 1789, and was on his way to
Ashgrove, New- York, one Saturday evening, and found

302 THE HEROES OF METHODISM.
it was about twenty miles off. Being unacquainted with
the Dutch dialect, which prevailed in that neighbour
hood, he inquired for the residence of a Yankee, and was
directed to the house of Mr. 'Havens, where he requested
entertainment over the Sabbath, and the privilege of
preaching in the neighbourhood. Mr. Havens informed
him that he could not make him very comfortable, but
he would conduct him to the house of his landlord, who
was an able farmer, and would entertain him comfortably.
He was very reluctant to go, but, after being assured by Mr.
Havens that they were harmless, he consented to go, and
was hospitably received ; and his request for permission to
preach was readily granted, without inquiring to what de
nomination he belonged. After supper the young people
began to be very lively, and to converse in Dutch. The
preacher began to feel himself a stranger, and reflecting, no
doubt, upon the great work before him, would occasionally
sigh and groan, at which the family seemed very much
alarmed. At length the old lady stepped lightly across the
floor to one of her sons, and said to him, " My son, what
can be the matter with this man ?" He answered, "I can
not tell, I do not know." Then all was silent, and she re
sumed her seat, and the children were as lively as ever. But
soon another groan proceeded from the unknown visitor.
The old lady again arose from her seat, and approached her
son, and said, " My son, what can be the matter ? Has he
murdered any one ?" He replied, " I do not know, mother."
But when he came to preach and pray, they were well
satisfied as to the reason of his groaning. The old people
and their children were awakened to see their lost condition ;
and I believe from this time the Methodist preachers con
tinued to visit and preach at their house. Many of their pos
terity have become the happy subjects of converting and
sanctifying grace, and some of them eminently so, and have
died and gone to their reward in heaven. — Rev. Samuel
Howe.

DARIUS DUNHAM. 803

DUNHAM AND THE WILD FIRE.
In Upper Canada a gracious revival commenced in 1797,
chiefly through the instrumentality of Hezekiah Calvin
Wooster. At a quarterly meeting on the Bay of Quinte
Circuit, after preaching on Saturday, while the presiding
elder, Darius Dunham, retired with the official brethren to
hold the quarterly conference, Mr. Wooster remained in the
meeting to pray with some who were under awakenings,
and others who were groaning for full redemption in the
blood of the Lamb. While uniting with his brethren in
this exercise, the power of the Most High seemed to over
shadow the congregation, and many were filled with joy un
speakable, and were praising the Lord for what he had done
for their souls, while others, with " speechless awe and silent
love," were prostrate on the floor. When the presiding
elder came into the house, he beheld these things witb a
mixture of wonder and indignation, believing that " wild
fire" was burning among the people. After gazing awhile
with silent astonishment, he kneeled down, and began to pray
God to stop tbe " raging of the wild-fire," as he called it. In
the mean time, Calvin Wooster, whose soul was burning
with the " fire of the Holy Ghost," kneeled by the side of
Dunham, and while the latter was earnestly engaged in
prayer for God to put out the wild-fire, Wooster softly whis
pered out a prayer in the following words : " Lord, bless
Brother Dunham ! Lord, bless Brother Dunham!" Thus
they continued for some minutes, when at length the prayer
of Brother Wooster prevailed, and Dunham fell prostrate on
the floor ; and ere he rose, received a baptism of that very
fire, which he had feelingly deprecated as the effect of a wild
imagination. There was now harmony in their prayers,
feelings, and views, and this was the commencement of a
revival of religion, which soon spread through the entire
province ; for, as Brother Dunham was the presiding elder,

304 THE HEROES OF METHODISM.
he was instrumental in spreading the sacred flame through
out the district, to the joy and salvation of hundreds of im
mortal souls. — Bangs's History of the M. E. Church.
It is, indeed, matter of regret, that such a man should have
been under the necessity of locating three years after for the
want of support.

DUNHAM REBUKES LEVITY.
Are not ministers sometimes so anxious to swell their num
ber that improper persons are received into the Church ?
those who have no particular desire, or do not care, but are
willing to do so to accommodate their friends or the minister.
Should we be so anxious for members as to build with wrong
material, "hay, wood, or stubble ?" "For other foundation
can no man lay than is laid, which is Jesus Christ." None
should join the Church except those who have an ardent
desire to flee the wrath to come, and secure a home in
heaven. The conduct of Dunham, in the characteristic an
ecdotes that follow, is not only worthy of admiration, but of
imitation : Once, in the neighbourhood of the " Head of the
Lake," after " preaching and meeting class," as there were
several strangers present, he gave an offer to any who wish
ed to "join the society," to manifest it by "standing up,"
according to the custom of the times. Two young women
were observed sitting together ; one seemed desirous of join
ing, but seemed to wish her companion to do the same, and
asked her, loud enough to be heard by the company, if she
would join also. Her friend replied in a somewhat heartless
manner, " I don't care if I do." " You had better wait till
you do ' care' " chimed in the grum voice of Dunham. He
was for having none even " on trial," who had not a sincere
" desire to flee from the wrath to come, and to be saved from

DARIUS DUNHAM. 305

DUNHAM AND THE SQUIRE.
A new-made " squire " bantered Dunham before some com
pany about riding so fine a horse; and told him he was
very unlike his humble Master, who was content to ride on an
ass. Dunham responded with his usual imperturbable grav
ity, and in his usual heavy and measured tones, that he agreed
with him perfectly ; and that he would most assuredly imi
tate his Master in the particular mentioned, only for the diffi
culty of finding the animal required, the government having
" made all the asses into magistrates !"

DUNHAM AND THE INFIDEL.
An infidel, who was a fallen Lutheran clergyman, endeav
oured one night, while Dunham was preaching, to destroy
the effect of the sermon, by turning the whole into ridicule.
The preacher affected not to notice him for a length of time,
but went on extolling the excellence of Christianity, and
showing the formidable opposition it had confronted and
overcome, when all at once he turned to the spot where the
scoffer sat, and, fixing his eyes upon him, the old man con
tinued, " Shall Christianity and her votaries, after having
passed through fire and water — after vanquishing the oppo
sition put forth by philosophers, and priests, and kings — after
all this, I say, shall the servants of God, at this time of day,
allow themselves to be frightened by the braying x>f an ass?"
The infidel, who had begun to show symptoms of uneasiness
from the time the fearless servant of God fixed his terribly
searching eye upon him, when he came to the climax of the
interrogation, was completely broken down, and dropped his
head in evident confusion.

306 THE HEROES OF METHODISM.

DUNHAM AND THE AMEN.
Dunham was distinguished for fidelity, faith, and prayer,
as well as for wit and sarcasm. Religion was much
injured by the war of 1812, and continued very low for
some time afterward ; but a few held on, and Dunham con
tinued to preach under many discouragements. One day he
was preaching with more than usual animation, when some
in the congregation responded " Amen," to some good senti
ment that was advanced. On which the preacher paused
and looked about the congregation, and said, in his usual
heavy and deliberate manner: "Amen, do I hear? I
didn't know that there was religion enough left to raise an
amen. Well, then, A-men — so be it !" He then resumed
his sermon. But it really appeared, by a glorious and ex
tensive revival which took place very soon after, that this
amen was like the premonitory rumble of distant thunder
before a sweeping, fructifying rain.
DUNHAM AND THE WOMAN POSSESSED WITH THE
DEVIL.
A woman who first lost her piety, and then her reason, was
visited by Dunham, and pronounced to be "possessed with the
devil." He kneeled down in front of her, and, though she
blasphemed and spit in his face till the spittle ran down on
the floor, he never flinched nor moved a muscle ; but went
on praying and exorcising by turns, shaming the devil for
" getting into the weaker vessel," and telling him to " get
out of her," till she became subdued, fell on her knees, and
began to pray and wrestle with God for mercy ; and never
rose till she got up from her knees in possession of reason,
and rejoicing in the light of God's countenance. I relate it
as I got it ; and the reader may make what he pleases of
the occurrence.

REY. SMITH ARNOLD.

14

THE REV. SMITH ARNOLD.
Smith Arnold was born in Waterbury, New-Haven
county, Connecticut, March 31st, 1766. His parents were
members of what was then the Established Church. His
father was educated for a physician, but the French war
proved more attractive than the saddle-bags, and he yielded
to its allurements. Smith's mother died a few months after
he was born, and he was placed with an uncle, by whom he
was reared and educated.
The Revolutionary War, which broke out when he was
nine years old, occupied the attention of the people so much,
that education and religious teaching suffered greatly; so
that, although Smith grew up without any marked vices,
he was a thoughtless, wild, giddy young man, a lover of
pleasure, and quite regardless of religion as he afterward
understood it. At the age of twenty-four he married Erea
Judd, the daughter of a widow, and of the old Puritan stock.
She was a sister of the late Dr. Judd, of Oneida county, New-
York, whose son has been so long and so honourably connected
with the Sandwich Islands. She was two years his junior,
and having been trained on a better pattern than he, the
union was greatly to his advantage; and, indeed, to the
advantage of both. They lived together most happily, to
a good old age, died within a few months of each other,
and were buried at Mount Hope, Rochester, in the same
grave. HEARS METHODIST PREACHING.
In a few months after their marriage they took a farm on
shares in Montgomery county, New- York, where they first

310 THE HEROES OF METHODISM.
heard a Methodist preacher. It was Philip Wager. He
preached at the house of Phineas Leach, in the fall of 1790.
He was followed, two or three weeks after, by Jonathan
Newman, who preached in the same place. Preaching was
an event in those days, and everybody went ; but on this oc
casion his wife had a young child, which prevented her
from leaving home, and he went alone. When he returned
she asked him how he liked the preacher. The answer was
not favourable. He said he was a very singular man, and
told him all about his prayers out of a book, and pronounced
such praying to be nonsense. " ' When you pray,' said he,
and he looked over to where I sat, ' you say, " Our Father,
who art in heaven :" whereas if you prayed the truth you
would say, " Our Father, who art in hell." ' This made me
angrjr, and I got up and left the house ; for I knew that
somebody had been telling him that I was a Churchman.
As I left, he called after me and said : ' Take care, young
man, lest God shall smite thee, thou whited wall.' To which
I answered : ' Better take care of yourself, or somebody will
smite besides God !' "
The next day he was greatly ashamed of his conduct ; and,
having occasion to go to the house of Mr. Leach on business,
his state of mind was not improved by meeting the preacher
at the gate. He had his saddle-bags on his arm, and was
about to depart ; but he seized the occasion to talk kindly to
the offended man, and urged him to a better course ; nor
did his words fall to the ground : on the other hand, they
made a strong impression, and long after, when Mr. Arnold
began to feel concern about his soul, he longed to see the
preacher who told him about his formal prayers.
LIFE IN THE WOODS.
Deacon Walker, one of his neighbours, whom he calls " a
zealous, praying man," was about to remove to a new town
ship in Herkimer county, to settle, and prevailed on Mr.

SMITH ARNOLD. 311
Arnold and his wife to go along. In that day all central
New- York was a dense forest, and the pioneer settlers were
only beginning to take up the land and occupy it. The
region in which these friends had purchased was in all the
glory of its original solitude ; and the adventurous undertook
to occupy it in mid-winter, when the snow was four feet
deep. On the 18th of February, 1791, they arrived, with their
families, within a mile and a half of the spot. Here they
paused for a while till they could provide a shelter, and Mr.
Arnold and Richard Dodge, another of the party, took up
their abode in a log-house, which a Mr. Hatfield had built for
his own use, but which was not yet ready to occupy. Be
yond this house there was no beaten track, and all was a
deep, voiceless solitude. Having arranged their family
affairs, they made their way through the snow to their pos
session, and began the work of cutting down the trees, and
building, of the logs, such extemporaneous habitations as the
woods afforded. They took their dinners, worked through
the day, and returned at night to sleep. Their industry was
a good deal quickened by the tide of emigration which was
setting in from behind, and which necessarily brought up at
the end of the. beaten way, and sought in vain for any other
shelter than was afforded by the solitary log-house. It was
a building of very primitive construction and limited dimen
sions, being only eighteen feet square ; but its capacity and
its ability to contain were wonderful. Before the pioneer party
could get ready to leave, it sheltered no less than fourteen
families. Under such circumstances no time was to be lost, and as
soon as the forest houses were in a condition to receive their
future inmates, the removal was undertaken. But moving
was not a very easy matter, with snow four feet deep and no
road broken. The mode in which it was accomplished may,
therefore, be worth repeating ; especially as it shows a genius
for extemporizing under the pressure "of necessity. Mr. Ar-

312 THE HEROES OF METHODISM.
nold borrowed a bullock of one of his emigrating neighbours,
and having got his effects together, and placed them, with
his wife and child, on a sled, he fastened his ox to the load,
and taking the vacant side of the yoke himself, gave his
beast the path, and, thus equipped, in due time reached his
new habitation.
It was a building not very remarkable for its architectural
appointments. It was built wholly of logs, notched together
at the ends, and laid on the snow, packed down by the feet,
as a foundation ; the roof and floor were of logs split and
somewhat trimmed with the axe ; and the smoke-escape, or
chimney, was of sticks defended from the sparks by clay. In
the hurry to remove, only half of the floor was laid, and the
snow bottom did not add to its attractions. But a roaring
fire was soon blazing in the apartment, and the pioneers
set themselves down in their own home with a feeling of
independence and satisfaction not often experienced by a
young couple on the Fifth Avenue.
A WARNING.
They had been moved only a short time, and just began to
feel how rich they were in their associations and friendships,
when the circle of their joys was broken by the sudden, and
alarming death of Deacon Walker, the father of the settle
ment. While at work in the woods clearing the land in
view of the approaching season for sowing, he was struck by
the limb of a falling tree, and instantly killed. This was a
very impressive and sorrowful dispensation, there in the deep
solitude of the forest. It came most unexpectedly, and broke,
in a moment, the little circle of dear and intimate friends,
who were thrown almost as much together as members of
the same family.
The effect of this sudden stroke was deepened in Mr. Ar
nold by a startling dream, in which he heard the last trump
ring loud and clear through the vast vault of heaven, calling

SMITH ARNOLD. 313
the dead to judgment. The celestial notes rang in his ears
long after he awoke, and he lay there trembling and weep
ing, as if the scene had been a reality, and not a dream.
For the first time in his life, he saw how great a sinner he
was, and how utterly lost without a Saviour. After a while
he fell asleep, but he soon awoke again with a feeling, of
alarm, and those clear, clarion notes were, to his startled
imagination, still ringing through the heavens. He could
not get rid of the illusion, and he felt an agony of sorrow
for which there was no relief.
In his wretchedness the night lingered long, and when the
morning broke he sent for Benjamin Cole, a Presbyterian
neighbour, who gave him some good advice, but was not
able to mete out the instruction that was needed. His wife
pressed him to read the Bible and pray in the family ; but
he was not persuaded by her counsel, and his convictions
gradually subsided, though he continued to long for religious
instruction, and desired especially to see the Methodist min
ister who had talked so harshly about his formal prayers.
In the fall of the following year (1792) Mr. Arnold heard
of a meeting five miles distant, which was to be attended by
a Methodist, and he at once determined to go. On reaching
the spot, what was his gratification to find the same Jona
than Newman that he had so desired to see. The discourse,
as before, somehow or other, was levelled exactly at him.
The preacher told him all about the workings of his mind,
his convictions for sin, his vain excuses, his good resolutions,
and all his varied experiences. The effect was to renew his
broken spirit and bring back his sorrow of heart. He put
his head down and wept bitterly, but all in silence, and let
no man know his state. In two weeks Mr. Newman preach
ed there -again, and Mr. Arnold was once more a hearer. He
now made himself known to the preacher, and before they
parted, it was arranged that his hOuse should, henceforth,
be one of the regular preaching places on the circuit.
The first quarterly meeting after the events just narrated,

'314 THE HEROES OF METHODISM.
was held near Oriskany Creek, at the house of Robert Parks, in
Westmoreland. Quarterly meetings were then great occa
sions, and were looked to as special means of grace. Mr.
Arnold had never heard of such meetings ; but Mr. New
man urged him so strongly to go, that he was at last per
suaded. The meeting was in Mr. Parks's barn, and the ser
mon on Saturday produced a great effect. Mr. Arnold went
home with a Mr. Robbins, who, like himself, was thoroughly
" sick of sin." His host asked him, on retiring at night,
to attend to family prayers, and he kneeled down to comply,
but could not utter a word.
On the next morning there was a love-feast at Mr. Parks's
house, and public preaching in the barn. Mr. Arnold had
no idea of a love-feast, but his friend Luther Richards took
him by the hand and passed him in. The speaking soon
began, and one after another rose and told of their joys.
His heart was melted, and his eyes were a fountain of tears.
Among those that spoke was an aged Indian, who declared
that he knew this Jesus forty years before, and had loved
him ever since. He was deeply affected. " Ah," thought
he, "that I knew as much about the Gospel as this heathen."
" I gazed on him with wonder and admiration, as -the tear?
rolled down his furrowed cheeks, and fully determined that
his God should thenceforth be my God. In an instant,"
he continued, " all my guilt seemed to be gone, and I felt
unspeakably happy. The burden was rolled from my back,
and I was enabled to rejoice in the Lord."
At this little love-feast five souls were brought to a knowl
edge of the truth ; and three of them afterward preached the
Gospel. Others were also converted at the preaching in the
barn. Mr. Arnold was exceedingly joyful and happy, but he
could not think what it was that made him feel so. He had
no idea that this was religion. He wanted to hear singing
and praying all the while, and wanted to have others feel
just as he did ; and was sure they would, if they could only
hear the same wonderful preaching. On his way home he

SMITH ARNOLD. 315
had to ride through the deep, gloomy forest for ten miles,
and that, too, in the night, and alone ; but the woods seemed
to be light' about him, and he made the leafy canopy vocal
with his shouts of joy.
This exultant state continued for three days, when one
of his neighbour's oxen provoked him by breaking into his
field, and he gave way to a storm of passion. His peace of
mind fled in a moment, and a long season of temptation,
darkness, and gloom followed, in which he sought his bur
den again, and took little satisfaction in the pleasures of the
world, while he found little encouragement in his attempts to
live the life of the Christian. A CLASS FORMED.
Still he did not abandon his determination to be a
Christian ; and when Mr. Newman proposed the formation
of a class, he warmly seconded the movement, and was one
of the six that enrolled themselves as members. His father
had moved into the neighbourhood, and though a commu
nicant and an habitual attendant on the services pf the Epis
copal Church for many years, he now began to feel that his
religion was not sufficient ; and was so concerned on ac
count of his soul that he well-nigh fell into a state of despair.
He, too, embraced the opportunity which the formation of
the class presented ; and it consisted at first of Mr. and Mrs.
Arnold, senior, and Mr. and Mrs. Arnold, junior, and Mr. and
Mrs. Phineas Pond.
But although he attended his class, and went to all the
religious meetings within his reach, he did not experience a re
turn of his former joy, and felt no freedom in acts of devotion.
He was often urged to vocal prayer, but he always declined ;
and his class-leader finally said to him : " Brother Arnold, you
must take up your cross and pray, or you will be damned,"
But even the harsh alternative, thus presented, didnot serve
the desired purpose : he continued a silent worshipper.
14*

3.16 THE HEROES OF METHODISM.
At length, at a public meeting at Paris, (Oneida county,)
he heard a sermon, by the Rev. David Bartine, on the witness
of the Spirit, which opened his eyes in regard to his backslid
ing, and taught him that Christ was his refuge, and that the
life of the Christian was a warfare, requiring watchfulness and
effort. He was satisfied, from this discourse, that he once
had this witness of the Spirit ; and was now taught that it
was his privilege to have it again. After the service he had
an interview with the preacher, and said to him : " If you
have declared the truth, I am almost persuaded that I have
been justified." Mr. Bartine, after hearing his experience,
assured him that he had been converted, and exhorted him
to make known to others what he had felt and enjoyed.
Accordingly, after the sermon on the following day, he arose
from his seat, and with a trembling voice told what he had
once enjoyed, and how unfaithful he had been to the teach
ings of the Spirit. At the moment he was weighed down
with the burden and the duty ; but before he reached homa
the Lord swept away the clouds which had so long obscured
his prospects, and he felt a return of that heaven-born peace
and joy which had so gladdened his heart many months before.
A CHANGE.
His tongue was now loosed ; and, instead of holding back as
before, he felt as if he wanted to sing, and pray, and rejoice
all the while. " I could now," says he, " pray and praise
with all my heart, and wanted everybody to come and drink
of the fountain which had so satisfied all my cravings."
Nor was this yearning for the souls of others without its
fruits. His zeal, his sincerity, the change that was manifest
in him1, all bore testimony that he had learned in the school
of Christ ; and his neighbours, impressed by what they saw
and heard, were " pierced to the heart," and began to inquire
the way of salvation.
He was soon appointed to lead the little class ; and its

SMITH ARNOLD. 317
numbers rapidly swelled from six to sixty. His aged father
was one of the first fruits of his new-born zeal, and wasbrought
to feel that he had an unclouded title to a heavenly mansion.
His step-mother, a formal professor of long standing, was also
made anew in Christ Jesus. In short, the whole neighbour
hood seemed to catch sparks of the hallowed fire, and to be
moved toward the spiritual life in Christ Jesus.
He was always a man of exuberant spirits and sanguine
temperament; and the new inspiration by which he was
moved seemed to lift him out of the world and carry him to
the verge of heaven. These were years, to him, of ecstatic
bliss ; he was as happy as a man in the body could well be,
and the glow in his own breast was widely communicated to
others. HIS THEOLOGICAL COURSE.
The great demand of the times for a Methodist preacher of
that day was a thorough knowledge of the arguments against
predestination. The prevailing theology was that of John
Calvin ; and Methodism was a sort of running hand to hand
fight with the disciples of that creed. Mr. Arnold was not
much skilled in lore of any kind, and least of all in the mys
teries of theology. He knew much more about chopping
logs, clearing land, and making potash, than about creeds
and ologies; but he fell a free salvation, and he proclaimed
it because it was the offspring of his own abounding love.
An opportune sickness, however, gave him an unwelcome
leisure, which was advantageously employed. He was seized
with the prevailing ague, and for nearly two years his field
labours were in great part suspended. This was a severe
visitation for his family, now rapidly increasing; but his
wife was a Christian heroine, and bore poverty, sickness, and
want, without a murmur. It was owing to her industry and
energy that in these years of affliction a show of comfort
was still maintained in the household. Oh his part they

S18 THE HEROES OF METHODISM.
were the years of his theological studies. He was accus
tomed to lie on his back in his bed, and read himself full of
Fletcher's Checks and Wesley's Sermons, which, besides his
Bible, were the only books within his reach. He thus grew
familiar with Wesley's divinity, and with the crushing argu
ments of Fletcher, the sweetest spiritual polemic that ever
wielded the weapons of debate.

LICENSED TO EXHORT.
The idea of preaching, however, had not, as yet, entered
his mind ; but praying, singing, exhorting, and leading others
to Christ were his daily food. At one of the quarterly
meeting conferences, which was, we suppose, as now, a mere
business meeting, he was invited by the minister to tell his
experience. The Rev. John M'Clasky was the presiding
elder, and was present. Mr. Arnold had asked no license,
nor thought of any official relation to the Church, other than
that of class-leader which he held ; but before he left he was
surprised by being commissioned as an exhorter, and charged
with the duty of going out from his own neighbourhood to
hold religious meetings. This enlarged his sphere of action,
and wherever he went, he carried with him the same warm
heart, the same flaming zeal, and new and greater conquests
awaited him. OFFICIAL RESPONSIBILITIES.
Some of Mr. Arnold's experiences as an officer of the Church
may be worth narrating. His first appointment, after the
license was given him, had new responsibilities attending it,
and he undertook it with a heavy heart. He did not, how
ever, shrink from the duty, but prayed and sung, and ex
horted to the best of his ability, though not with his usual
freedom. He felt unhappy under the burden of his official
cares ; but, on his way home, his soul was filled with joy

SMITH ARNOLD. 319
and peace, and he was fully compensated for what he had
suffered, and took courage to proceed. His next appoint
ment was one of more importance, but he undertook it with
a greater degree of confidence. He spoke with freedom, and
came away well satisfied with himself, and thinking that he
should have great happiness in the result. But the sweet
peace and joy which he had experienced before, came not to
his bosoraf but in its stead, darkness and despondency, which
soon cured him of his self-sufficiency, and made him feel
that he was the poorest and weakest of all God's creatures.
" I then learned," said he, " for the first time, what the apos
tle meant by those words : ' When I am weak then am I
strong.' " THE SEELEY FAMILY.
In 1797 his old friend, Jonathan Newman, was on the cir
cuit again, and had a sacramental meeting at Westmore
land, where he had promised to baptize (by immersion) a
young brother by the name of Daniel Seeley. Mr. Arnold
was urged to attend the meeting, and joined his friend ac
cordingly. On Saturday, after the sermon, he gave an ex
hortation with his usual earnestness and freedom, under
which the congregation was greatly moved. When the
services were over, he and Mr. Newman went together to the
house of Mr. Seeley to spend the night. Mr. Seeley's young
wife was in the company, and the proceedings at the meet
ing, especially the noise under Mr. Arnold's exhortation,
had greatly displeased her. She was also annoyed at the
announcement that her husband would be baptized on the
following morning.
Before they had gone far, the " evil spirit" which had
come upon her began to manifest itself. Mr. Seeley chanced
to remark, that he did not know this Brother Arnold ; and
yet, he said, it seemed as if he had met him before. " Well,"
responded Mrs. Seeley, " I know him, if you don't. He was

320 THE HEROES OF METHODISM.
at the great quarterly meeting at Snowbush, and exhorted
as if he was crazy. He stamped with his feet, and slapped
with his hands, and the people shouted and acted as if the
devil was in them ; and I believe he was."
This was said very tartly, and in Mr. Arnold's hearing.
Her husband was deeply mortified, and tried to check her,
but his efforts only made matters worse. " What do. I care
for your Methodist priests ?" she exclaimed in reply.; " they
have nothing to expect from me."
In this mood she continued during the ride from the
church to the house. Arrived there, the two preachers
went to the barn with Mr. Seeley to look after their horses,
and then they returned to the house. It was a comfortable,
well-furnished dwelling for those days, and everything about
it had the air of abundance and enjoyment ; but its mistress
was as unhappy as an evil heart and evil tempers could
make her. She sat down in the corner, with her only child
on her knee, and assailed her husband and his guests with
bitter reproaches, while she refused to do aught to adminis
ter to their comfort. She said that Seeley would die a beg
gar ; that he would give away all that he had to the noisy,
shouting Methodists, and that his wife and child would be
left to starve.
Mr. Seeley sought to appease her with words of kindness,
but in vain. He said that his house and farm were paid for,
and he did not owe more than six dollars in the world. " So,
my dear," he continued, " I think you may get these friends
something to eat, without fear of the poor-house." But she
peremptorily refused. So her husband went to the pantry,
and set out such provisions as it afforded, and asked his
friends and his wife to sit by and partake. His wife, how
ever, declined the invitation. " So," says Mr. Arnold in tell
ing the story, " we told her that she was not happy."
"No," she replied, "I am not, and never expect to be, as
long as Seeley goes after the Methodists."
When the hour arrived to retire for the night, Mr. Seeley

SMITH ARNOLD. 321
took the candle and said : " My dear, where are these friends
to sleep ?" " What do I care ?" she replied. " Let them
go to the barn or to the hog-pen, for all that I care."
Her poor husband, full of sorrow and mortification, said
no more, but led them to an unoccupied room, where, after
praying together for the afflicted husband, and still more
afflicted wife, they lay down to rest. In the morning they
found Mr. Seeley in an ecstasy of joy. His face was radiant
with a heavenly-minded sweetness, and his language was
rich with the vocabulary of heaven. So full had his soul
been of the waters of life, and so affluent did they Toll up
from the exhaustless fountain, that he had not closed his eyes
in sleep, but had rejoiced the night away. " But," he add
ed, "my poor wife is as wretched as the devil can make her.
She says, if I was to be baptized by the Baptists, she would
not feel so badly ; but she can never consent to my being a
Methodist." He got his guests their breakfast as he had done their
supper, and they all went on foot to the creek where the
baptismal ceremonies were to be performed. Mrs. Seeley
lost no opportunity to show her disapprobation of the pro
ceedings. She remonstrated and cried aloud during the
services at the water, and when, at the close, the minister
knelt down to pray, he dealt with her after the fashion of
plainness peculiar to those times, and told the Lord how un
happy she was, how she persecuted the Lord that bought
her, how she was tempted of the> devil, and how she was
kicking against the pricks ; but it had no other effect than
to exasperate her the more.
Then came the love-feast and the public preaching, when
they went back to Mr. Seeley's to get their horses, in order
to attend preaching at another place, some miles off, in the
afternoon. Mr. Newman went immediately on his way, bitt
Mr. Arnold lingered for a season to drop some words of com
fort in the bosom of his afflicted friend. On returning' from
the field where he had been to catch his horse, he met Mr.

322 THE HEROES OF METHODISM.
Seeley at the barn. His eyes were full of tears, and his
heart ready to break. " Brother Arnold," he said, " I am
afraid I. ought not to go with you this afternoon ; my wife
refuses to go along, and the state of her mind is such that
I fear my course will be tho cause of a separation between
us." Mr. Arnold's reply was characteristic, and an admirable
type of the man : " Brother Seeley," said he, " Satan has
got about to the end of his chain : if you yield now, he will
triumph over you forever. Be kind to your wife, but go
straight forward in the way of your duty." So saying, he
shook him by the hand, and mounting his horse, rode off to
the afternoon appointment.
Mr. Seeley, on thinking the matter over, determined to
act according to the advice which he had received. So, after
having saddled his horse, he went into the house for his coat.
Mrs. Seeley met him at the door in a storm of passion.
" Seeley," said she, " you are going off again with the
Methodists, and we may as well have a settlement at once.
If you go, I will not live with you another day, but will take
my child and go to my friends at Whitestown."
Mr. Seeley understood that she was in earnest, and her
words went to his heart; but remembering that " Satan had
got nearly to the end of his chain," he took courage, and
told her, in a calm and determined voice, that he should be
sorry to have her go, but that it would not prevent him from
doing what he understood to be his duty. So she seized
her child, threw on some extra clothing, and started at once
on foot for her former home. At the same time Mr. Seeley
mounted his horse, and rode slowly in another direction to
ward the afternoon meeting,
Mrs. Seeley proceeded vigorously on her way, her steps a
good deal quickened by passion, till she reached a large tree
about fifty yards from the house, when she fell heavily to tho
ground and screamed aloud, as if in an agony of distress.
Her husband had been anxiously watching her at a distance,

SMITH ARNOLD. 323
and now, seriously alarmed, dismounted and ran to her re
lief. Her child had fallen from her arms and rolled unheed
ed down the hill, and she was exclaiming with a sad earn
estness, like one of old, " Lord Jesus, have mercy on me !
Lord Jesus, have mercy on me !" As soon as she saw
her husband she said : " My dear husband, can you forgive
me ? You have always been a kind husband to me, but I
have treated you most cruelly ! O how wicked I have
been ! Surely my day of grace is gone : I am damned for
ever : there is no mercy for me !"
Happy, happy husband ! That moment repaid him for
all that he had endured ! He picked up his child, and hold-,
ing it in his arms, knelt there by his prostrate wife, in the
street, in the open day, and there, under the shadow of that
friendly tree, poured forth his soul in prayer and praise.
The child, uneasy and frightened, cried, but the voice of sup
plication swelled above all other sounds till the Lord appear
ed to the poor stricken culprit, and she burst out into a
strain of rejoicing as wild and exultant as her sorrow had
been deep and despondent.
Mr. Seeley shouted aloud, and was almost frantic with his
transports of gladness ; and between the cries of the child,
the exclamations of the mother, and. the shouts of the father,
it must be confessed that the proceedings took their course
without much reference to propriety. But there happened
to be no critical spectators looking on, and heaven was so
near that these lesser considerations were not heeded. At
length Mrs. Seeley sprang to her feet, and throwing her arms
about tbe neck of her husband, said, " Now I am ready to
go with you to the meeting; yes, and I will go to glory
with you too, if you will let me !"
Accordingly, no time was lost, and Mrs. Seeley, mounting
behind her husband, as was the custom in those days, they
started for the meeting, united heart and soul. They arrived
late, and after the preaching was begun ; but Mrs. Seeley was
top frill to keep the vessel from flowing over. "Glory to

324 THE HEROES OF METHODISM.
God !'' she exclaimed in the fulness of her joy, and, rushing
up to the preacher, clasped his hand and pressed it with fervor;
then she turned to Mr. Arnold, and seized his outstretched
hand with another exclamation of " Glory !" to which the
whole congregation responded with a shout that made the
walls of the building tremble. From that day Mrs. Seeley
and her excellent husband walked together over the journey
of life, in pleasant conjugal affection, and ornamented the
Christian profession. They had a large family ; and Mrs.
Seeley died many years ago, in the triumphs of faith, and
assured of an everlasting home in mansions prepared for her
on high. CALL TO PREACH.
The first intimation that Mr. Arnold had of a call to preach
the Gospel was on the occasion of a discourse in the school-
house where he resided, by a Presbyterian, who fearlessly
laid bare the enormities of the Calvinistic theory of salvation,
and defended them as the Gospel of Christ. He was a man
of ability, and handled his subject with so much skill as to
make an impression on several members of Mr. Arnold's
class. On his way home, the sermon was the subject of
conversation ; and he was asked by one who had been rather
captivated by the discourse if that was not preaching. He
replied, " It was not preaching the Gospel; for," he continued,
" if Jesus called all men everywhere to repent, he meant what
he said." This seemed to stagger the querist ; but it did not
quiet the uneasy feeling that the discourse had inspired in his
own mind. The evil tendency of such preaching had impress
ed him most deeply, and the idea could not be shaken off.
When he reached home, he was weighed down with this
overmastering thought; and the more he talked about it
and thought about it, the worse he felt. At length he burst
into tears, and his wife, sympathizing with him, was moved
to tears also. They then knelt down together and prayed.

SMITH ARNOLD. 325
"When I arose," he said, in giving the account, "the Lord
shed abroad his love in my heart, and I was unspeakably
happy." He then turned and revealed his state to his faith
ful companion. " My distress is all removed," ho said, " glory
to God 1 I feel as if I could do anything that my Lord re
quires of me." In an instant these words were thundered in
his ears : " Cry aloud, spare not ! Lift up your voice like a
trumpet, and show my people their transgression, and the
house of Israel their sin."
In this connexion tho pointed suggestion of the text was
not to be mistaken, and the idea flashed upon him so sud
denly as to startle him. He asked his wife if it was in the
Bible, and she said it was. " Then," said he, " I am undone.
Alas ! why was I so presumptuous ? I am a man of unclean
lips, and how can I obey ? O, what — what shall I do ?"
Here he was fairly Mastered by his emotions; and his wife,
too, fell to weeping, and said, " I have expected this for a
long time." He replied with astonishment, "How could
you expect it ?" but before he got an answer another text of
Scripture came to him like the voice of inspiration, saying,
" Go into my vineyard, and labour, and whatsoever is right
I will give thee." To this he answered, in an audible voice,
" O Lord, I cannot, I cannot !" But from this moment the
burden was upon him, and he never got rid of it till he
answered the call.
ARNOLD AND THE REV. WM. KEITH.
Among those who were brought to the knowledge of the
truth about this time, by Mr. Arnold's instrumentality, was
the late Rev. William Keith. He was living with his broth
er-in-law, at no great distance, and went with Mr. A. to a
quarterly meeting, where his heart was touched, and he re
turned clothed with the spirit of Christ. The Methodists
were then a " sect everywhere spoken against ;" and when
his brother-in-law learned that he was determined to associate

326 THE HEROES OF METHODISM.
himself with these outcasts, he deliberately turned him out
of doors. He was immediately received into Mr. Arnold's
family, and remained there for many months, during which
time he helped to work the farm. He was a young man of
good education and marked ability, and soon began to take
an active part in the religious meetings of the neighbourhood.
No man could have been more beloved. He was regarded,
in Mr. Arnold's family, very mueh in the light of a son and
a brother ; and the days which he spent there were long re
membered for their cheerfulness and joy. It was said in the
neighbourhood that he had gone to Mr. Arnold's to learn how
to preach ; but his divinity was learned in the school of
heaven, and not of books or men. He was one of the most
eloquent and successful young, men of that age, but his career
was short. He joined the conference in 1800, and died in
New- York in 1810, aged thirty- three ye»rs; greatly beloved,
and in the midst of a brilliant career.
GREAT REVIVAL.
Meantime a great revival, such as was never before known in
that region, broke out and spread in every direction. Old
professors were stirred up and exercised in a very unusual
way; the wicked were struck down in their folly; the
penitent were converted ; and the most extraordinary scenes
were witnessed wherever the people of God met to pray. In
the meetings many were prostrated to the floor, and appa
rently insensible for hours together ; and when they recovered
their strength, would be in the most joyful and exultant
states. It seemed as if an influence went out from these
pious and enthusiastic worshippers, which seized on all who
came within tlieir reach, and brought them to the foot of the
cross. The meetings were often boisterous, confused, and disorder
ly, and brought the Methodists into great disrepute among
the less emotional denominations; but they swept every-

SMITH ARNOLD. 327'
thing before them. At a quarterly meeting in Mr. Kelley's
barn, not far from Mr. Arnold's dwelling, the Rev. John
M'Claskey preached with wonderful power and effect, and
there were so many extravagances that Mr. Arnold began to
ponder whether such things could result from a genuine
work of God. These doubts were expressed to some friends,
and were soon whispered among the worshippers.
On the following day, a number of those who had been
in attendance at the meeting came Over to his house to talk
the subject over. Among them was a Brother Fairbanks,
who proposed, after talking awhile, that they should all
kneel down and pray, and in their prayers submit the mat
ter to God. The proposal was readily agreed to, and the
result was such a scene as has seldom been witnessed. A
melting, subduing influence seemed to rest on all who were
present from the first, and the little family group was soon
enlarged to a crowd ; and prayers were continued through the
whole night and the following day. Mr. Arnold was among
the first to become a prey to the extravagances that he had
condemned. He was swept away by the enthusiasm of the
moment, and used to say, in speaking of that remarkable
meeting, that it was throughout, " Ask and receive — ask and
receive." He prayed that every one who entered the door might
feel the converting or sanctifying power of God, and his prayer
seemed to be literally answered. An old brother, by the
name of Allen, came to reprove them for such gross delusions.
Mr, Arnoll met him at the door, and exclaimed, "Glory!
glory ! glory ! God is love !" His words fell on the aston
ished visitor like a bolt from heaven, and he was instantly
smitten to the floor, where he continued earnestly to cry for
the experience of that love, till he found it. Not long after
Mr. Arnold's aged father came into the room for much the
same purpose. As he looked around, and saw the " dead
and the wounded," he said, " Smith, it seems to me you are
carrying matters to a great excess : God is a God of order,

328 THE HEROES OF METHODISM.
and not of confusion ; and I fear you will bring a reproach
on his cause." Smith caught the old gentleman in his arms,
exclaiming, " My father ! God is love I" The old man's
strength departed from him in an instant. He lay on the
floor for a long time in silence ; then his countenance began
to shine with the love that beamed from within ; and when
he recovered strength to speak, his first words were, "My
soul doth magnify the Lord!" when a shout arose that al
most started the logs from their foundation.
A young girl that had been severely whipped by her
parents for attending the Methodist meetings, stole away
from her home and joined the enthusiastic worshippers, and
was soon rejoicing in unmeasured strains of joy. Mr. Keith,
who was at work in the field, came and looked in, but see
ing the confusion, went back to his work ; but he could not
remain. After a short time he returned, and said he was so
unhappy that he must ask their prayers. Mr. Arnold replied :
" Glory to God ! Jesus can make you happy !" At these
words he lost his strength, and lay for three hours apparently
senseless, and many thought that he was actually dead ;
his extremities were cold, and his pulse could scarcely be
felt. There was a feeling of alarm in regard to ^him ; but
Mr. Arnold suggested that he had been called to preach, and
was resisting the call. "Pray," said he, "that he may
yield !" Prayer was offered accordingly ; and soon after a
placid smile was observed on his countenance, and then a soft
voice was heard, saying, " Lord, I will do anything ! Lord,
accept me, and I will serve thee ! Glory ! glory ! glory !
The Lord is good ! The Lord is love !"
The quarterly meeting on Delaware circuit, though forty
miles distant, was attended by Mr. Arnold and several
members' of his class, all on fire with love and zeal ; and it
was an occasion for such an outpouring of the Spirit as had
not before been seen. From this place the work spread to
the surrounding circuits, and the whole country was in a
blaze.

SMITH ARNOLD. 329

THE ITINERANT FIELD.
Mr. Arnold was now actively engaged in holding meetings
wherever the way seemed to be opened, and in planting and
nurturing new societies. He had long been licensed as a
local preacher, and in 1799 was called into the itinerant
field. His old friend, Jonathan Newman, had said to him, a
long time before, " Brother Arnold, I tell you as a friend,
that you will have to attack the devil's kingdom more exten
sively." He now sent for him from the Mohawk circuit,
where the "kingdom" was strong,and the means of" attack "
weak, to aid him in his labours.
He joined Mr. Newman at the qflarterly meeting at West
ern, held at the house of Jacob Wiggins, where he found a
large congregation gathered, and was called on to preach.
Under this sermon Peggy, afterward the wife of the world-
renowned Lorenzo Dow, was converted. In the following
year (1800) he was admitted to membership in the Phila
delphia Conference, then embracing the whole or the greater
part of the state of New- York.
HOW MR. ARNOLD FAILED OF A WHIPPING.
Sometimes Mr. Arnold had misgivings about his fitness for
the work, and strong temptations to leave it. On one of these
occasions he felt so unequal to the task before him, that he
concluded he would go to his appointment, and, instead of
preaching, give an exhortation, dismiss the people, and retire
forever from the duties to which he was so little adapted ;
but during the exhortation he was so inspired, and so filled
with the spirit of his .mission, that he spoke with unusual
fervour and freedom, and several of the congregation were
convinced of sin. One young married woman, by the name
of Spalding, was among them, and went home sad and weep
ing. Her husband inquired what was the matter. "Mat-

330; THE HEROES OF METHODISM.
ter !" said she, " matter enough ! we are all going to hell !"
Spalding wanted to know how she found it out. "Why,"
said she, " the Bible and Mr. Arnold say so." " Do they ?"
quoth Spalding, in return. " Well, the Bible must take care
of itself; but Mr. Arnold has made a fool of you ; and when
he comes again I will give him a horse-whipping." Before
he came again, however, Mr. Keith preached, and both were
converted. " So," says Mr. Arnold, " I escaped the whip
ping ; and when I came around to my appointment, he came
to me with tears in his eyes, and confessed the wrong that
he had intended." SICKNESS.
Saratoga circuit was Mr. Arnold's first appointment after
connecting himself with the conference ; and the year was
rendered memorable to him on account of a severe attack of
typhus fever. He was at Wilton, near the head waters of
the Hudson, when he began to feel the approaches of the
disease, and, having no acquaintances there, and no physi
cian living within twenty miles, he threw himself into the
saddle and undertook to gain the nearest settlement. The
effort was beyond his strength ; and when at last he arrived
at the house of a brother Olmstead, bis strength was gone,
and he had to be lifted from his horse arid carried to the:
house. From the house of brother Olmstead he was removed
to that of brother Edmunds, where he had such attention as
the circumstances afforded.
Ho grew worse, and other medical advice was deemed
necessary ; so a messenger was despatched twenty miles for
Dr. Jewett, celebrated alike for his skill and his infidelity.
When he came into the house he inquired, " What does this
Methodist priest want of me? If his work is not done, he
will certainly recover; if it is done, all the physicians in the
world can't save him." He was then conducted to the room«
of the sick man ; and after looking^at hisitongue, feeling his

SMITH ARNOLD. 331
pulse, and asking the needful questions, he' took his hand,
and, looking him in the face, said, " Brother Arnold, ' this
sickness is not unto death, but for the glory of God.' " His
words proved true in one respect, at least ; the sickness was
" not unto death." His extreme danger, however, rendered
it proper for Mrs. Arnold to be sent for, though the distance
was ninety miles. The messenger took Mr. Arnold's horse,
and made the journey in a day. When she arrived, she
found her husband slowly improving, and when he had
gained sufficient strength, they started for their distant home.
ALBANY CIRCUIT.
In the year 1801 Mr. Arnold was sent to Albany circuit,
then an immense territory, taking its name from the state
capital, which was within its boundaries. His associate was
Barzillai Willy. They were both young, and of moderate
abilities as preachers; but they could sing, and pray, and
exhort, from one end of the week to the other ; and their
zeal, and earnest, laborious efforts, were crowned with won
derful success. Some idea may be formed of the labours of
a Methodist preacher in that day, by the fact that this cir
cuit, which had to be traversed in four weeks, had no less
than forty-three appointments or preaching places, to visit
which required four hundred miles of travel. But during
the whole year this immense territory was one great revival,
and they left it with twice the number of members that they
found in it. Mr. Arnold was eighty or a hundred miles
distant from his family ; and so pressing were the demands
of his work, that he visited them only once during the year.
We have not space to follow this servant of God through
his various fields of labour. Mr. Arnold continued in the
active service, doing battle for God and truth, until 1821,
when, in consequence of age and increasing infirmities, he
took a superannuated relation. He lived within the bounds
of the New- York Conference until 1838, when he removed
15

332 THE HEROES OF METHODISM.
to Rochester, N. Y., and the next year finished his course
with joy.
Brother Arnold was very useful to those who were about
entering the ministry. Over William Keith, as we have al
ready seen, he threw the mantle of his protection, and was
his friend when his relatives had all forsaken him.

ARNOLD AND TOBIAS SPICER.
Rev. Tobias Spicer, whose locks are now bleached with
time, who has been long and favourably known as an able
minister of the New Testament, remembers the veteran
Arnold with gratitude. He was his father, friend, and
counsellor, just when he needed them. He not only person
ally to me expressed his obligation to the departed hero, but
has recorded it in his own autobiography. Though about
half a century has passed away, Mr. Arnold's kindness is not
forgotten. Mr. Spicer lived in Chatham when Mr. Arnold
was on the circuit.
" Feeling it my duty to preach, I concluded to open my
mind freely to the preacher. - Brother Arnold was an aged
man, and prudent. He gave his views of a call to the minis
try. He said he did not think every good man was called to
preach. He thought a person should be deeply impressed in
his own mind with a sense of duty ; and he considered the
voice of the Church as the providential voice of God in this
matter. If God had called me to this work, ho would some
how open the door for me. This aged brother gave me what I
most needed — suitable instruction in this matter. He neither
hurried me forward nor thrust me back. He advised me to
exercise my gift in public by exhortation and prayer, to read
my Bible very carefully, and by all possible means to improve
my mind, and cultivate my heart in deep and ardent piety.
He said a preacher who had not a strong religious feeling,
would not make out much among the Methodists. I endeav
oured to profit by the advice and instruction given me by

SMITH ARNOLD. 333
this aged minister." This testimony honours both Mr. Ar
nold and Mr. Spicer. It does justice to the former, and it
shows the gratitude of tbe latter. How forcibjf; are right
words ! " He that walketh with wise men shall be wise."
The venerable historian of Methodism, Dr. Bangs, thus
speaks of him : " Brother Arnold was a man of great sim
plicity of manners, a Methodist preacher of the old stamp ;
plain and pointed in his appeals to the conscience, though
sometimes eccentric in some of his movements and phrases.
His talents as a preacher were respectable, and he generally
commanded the confidence and affection of the people among
whom he laboured; and when his death was announced,
none doubted but that he had exchanged this for a better
world." — Bangs's History of Methodism, vol. iv, p. 330.
HIS END, OR THE CLOSING SCENE.
He said to a preacher of another denomination, a little
"while before he died, with his usual quaintness, " I had hoped
to live until I could have preached the funeral sermon of
Old Bigotry." Brother Arnold is dead, but Old Bigotry
lives ; lives to separate brethren, to sow discord among them ;
lives to curse the Church ; lives to dishonour God ; lives to
ruin men. And I am afraid it will be a long time before any
of us will preach his funeral sermon. It -is time he was dead,
and buried so deep that he can never have a resurrection.
Mr. Arnold was always particularly annoyed on the subject
of slow singing. One day, a short time before his death,
having desired some friends to sing, they commenced singing,
" On Jordan's stormy banks I stand,
And cast a wishful eye," &c.
The music moved quite too slow to suit his ardent desires.
He was very uneasy, and his dutiful daughter, Hannah, asked
him if the singing hurt him. He replied, " No, but I don't
want to go dragging to heaven in that slow way." He in-

334 THE HEROES OF METHODISM.
quired of the doctor, a short time before he died, " Can you
tell me how long it will be before the old tabernacle will
comedow*?" The doctor shook his head. " Well," said he,
" it is all the same — all the same ; the Lord will give grace
and glory." On being asked if he would have a drink of
water, he replied, "No; I expect soon to drink the pure water
of life in my Father's kingdom." It was not long before he
was permitted to drink of those pure perennial fountains in
the neighbourhood of the throne of God. On the 16th of
March, 1839, aged 73, the old soldier was discharged from
his warfare, and went up to join the multitude with their
redemption robes, and palms in their hands.
" Servant of God, well done !
Thy glorious warfare's past,
The battle's fought, the race is won,
And thou art saved at last."
To Samuel G. Arnold, Esq., the son of our venerated
father, I am under lasting obligation for the greater part
of the above narrative.

REY. SAMUEL HAMILTON.

THE REV. SAMUEL HAMILTON.
Mr. Hamilton was for many years an efficient member of
the Ohio and Missouri Conferences. He was a presiding
elder for a number of years in both of them. At the age of
twenty, he was converted at a camp-meeting in Ohio, and
made the woods vocal with his songs of joy and shouts of
triumph. In 1814 he joined the travelling connexion, and
laboured like a man of God, with great zeal and success, to
advance the interests of the Redeemer's kingdom, till pre
vented .by disease.
Mr. Hamilton understood what Solomon meant when he
said, " A man that hath friends must show himself friend
ly." He showed himself friendly ; therefore, he had many
friends. As a preacher he was wise, shrewd, sarcastic, eloquent ;
irony he used to great advantage when attacking error.
Finally, in the midst of his loved employ, Mr. Hamilton
was prostrated by successive strokes of paralysis, which com
pelled him to retire from the field, and for two years he
lingered, suffering patiently the will of heaven, till the Mas
ter said, " It's enough," " Enter into my joy,
And sit down on my throne."

338 THE HEROES OF METHODISM.

^UtlSttUi MS %l\MttlltiBM.

HAMILTON AND THE INFIDEL.
To Bishop Ames I am indebted for the following awful
incident :
Rev. Samuel Hamilton was travelling, and fell in com
pany with a man by the name of M. They were both
on horseback. Mr. Hamilton introduced the subject of
personal religion, but it was casting precious pearls before
one who undervalued them. Mr M. was an infidel ; he had
been engaged in the " Whisky Rebellion" in Pennsylvania.
He neither feared God nor regarded man, He denied the
Son of God, ridiculed the great doctrine of the atonement,
undervalued heaven, and made light of the torments of the
damned. Mr. Hamilton was horror-struck, and thought he
could not be in earnest. To test the matter he inquired,
" What will you take to forego forever your interest in the
atonement of the Son of God ?" Mr. Hamilton had just
taken his watch from his pocket to see the time. Mr. M.
saw it and said, " If you will give me that watch, I promise
forever to forego my interest in the atonement, never to ask
a favour of Jesus Christ." Mr. Hamilton reached him the
watch, supposing he would hand it back to him. He took
it, and put it into his pocket. The time came when they
must separate. They came to a place where one turned to
the right and the other to the left. They parted to meet no
more till the dead, small and great, stand before God. At
the conference which was held in Mount Carmel, when the
question was asked, Is there anything against Brother Ham
ilton ? a brother arose and said there was. He had heard
that he had purchased a man's interest in the atonement of
the Son of God. Mr. Hamilton explained that he did not

SAMUEL HAMILTON. 339
think the man in earnest, but merely wished to test him,
and supposed that when he reached him the watch he would
return it immediately. Upon this explanation his char
acter passed.
Years rolled on. M. was lost sight of, though the circum
stance had made an indelible impression. When Bishop
Ames removed to St. Louis in 1838, he heard of M. and of
hi» melancholy end. After M. moved to St. Louis, he -joined
an infidel club, where there were a number of bold, blas
phemous men, who ridiculed sacred things, derided the
Saviour, made light of his dying agonies, and of the tor
ments of the damned. He was a kind of ring-leader to this
infidel band ; often he would show the watch and describe
the transaction. But he had no peace after he received it.
It haunted him by day and by night ; he would pull out the
watch and look at it, and then put it in his pocket.
At last he was taken dangerously ill, and his wife sent
for Parson G. He came ; the sick man treated him very
cavalierly, and wished for none of his advice or prayers.
He grew worse ; his infidel companions visited him, and
encouraged him to die like a man, to show himself a hero
to the last.
One who saw him near the last, said that his death-bed
was the most horrible ; the dying man uttered such screams,
such bold blasphemies, such horrid oaths as he never listened
to before. They could be heard at a great distance, making
the blood chill in the veins of those who heard them. His
dying bed was a bed of thorns, his last hour an hour of de
spair) showing the crimson guilt of one who "trampled under
foot the Son of God, and counted the blood pf ihe covenant
an unholy thing."
HAMILTON'S GRAVITY OVERCOME.
Ludicrous things sometimes occur in congregations, some
of which are "enough to make a minister laugh," for.
15*

840 THE HEROES OF METHODISM.
with all their gravity, they are men of " like passions" with
others. Mr. Hamilton had a keen perception of the ludi
crous, as will be seen from the amusing anecdote which fol
lows, related by Rev. J. B. Finley, in his "Sketches of
Western Methodism." Mr. Finley received it from the lips
of Mr. Hamilton. It occurred at a meeting on the waters of
the Little Kanawha. At a certain appointment there lived
a Colonel  , whose family were members of the Church,
and who had a respect for religion, though he was too fond
of the world to make a profession thereof. He was regular
in his attendance, and on the occasion to which we have allud
ed he was in his seat, attended by a neighbour of his, who
was respectable enough, with the exception that at times he
would lose his balance under the influence of intoxicating
liquor. He had taken on this occasion just enough to make
him loquacious without being boisterous. Hamilton, after
singing and prayer, arose and gave out for his text the first
Psalm. " Blessed is the man that walketh not in tho coun
sel of the ungodly, nor standeth in the way of sinners, nor
sitteth in the seat of the scorner," &c. He entered upon
the discussion of his subject by showing what we understand
by walking in the counsel of the ungodly, and as he gave a
description of the ungodly, and their various wicked ways
and bad examples, he saw the friend of the colonel punch
him in the ribs with his elbow, and overheard him saying,
" Colonel, he means you." " Be still," said the colonel ;
"you will disturb the congregation." It was as much as
the preacher could do to refrain from smiling ; but he went
on with his subject, and as he described another character
istic of the ungodly, in " standing in the way of sinners," the
force of the application was too strong to be resisted, and the
colonel's friend, drawing up closely, elbowed him again, say
ing, "He certainly means you, colonel." "Be quiet, the
preacher will see you," whispered the annoyed man, while he
removed as far from him as he could to the other end of the
seat. The preacher had arrived at the third characteristic

SAMUEL HAMILTON. 341
of the ungodly, and as he, in earnest strains, described the
scorner's seat, the colonel's friend turned and nodded his
head at him most significantly, adding in an under tone,
" It's you, it's you, colonel ; you know it's you." By this
time most of the congregation were aware of what was go
ing on, and cast significant smiles and glances at each other.
Those who understood the features of the speaker, could
easily discover that he was moving along under a heavy
pressure of feeling, and unless something should occur to
break the excitement, he must yield to the impulses of his
nature. Just at that crisis a little black dog ran up the
aisle, and stopping directly in front of the pulpit, looked up
into the preacher's face, and commenced barking. The scene
was ludicrous enough, but how was it heightened when the
colonel's friend rose from his seat, and deliberately march
ing up the aisle, seized the dog by his neck and back, and
began to shake him, exclaiming, " Tree the preacher, will
you ? tree the preacher, will you ?" Thus he kept shaking
the dog and repeating, " Tree the preacher, will you ?" till
he arrived at the door, when, amid the yells of the dog, and
the general tittering of the audience, he threw him as far as
he could into the yard. This was too much for Hamilton, and
he sat down in the pulpit, his gravity completely overcome.
It was impossible for him to resume his subject, or even to
dismiss the congregation. There was no more preaching
that day ; and ever after, when the colonel went to church,
he was careful that his friend was not by his side.

M. ARCHIBALD M'lLROY.

THE REV. ARCHIBALD M'lLROY.
Archibald M'Ilrot, of the Pittsburgh Conference, was a
man of eccentric habits and manner, and, as is frequent in
such cases, of sprightly and original genius. He was born
in Ireland, in the latter part of the eighteenth century, but
emigrated to America when quite young, and settled in
Washington county, Pennsylvania.
Before leaving his native land, he was associated with the
"Hibernian Society," made up of the youth of the country,
the chief business of which was said to be to study profanity,
and opposition to the British crown and government; the
former of which was winked at by the Papal Church, in
which he was raised, and the latter was encouraged as a rare
virtue by his spiritual instructors.
In the department of profanity, he excelled in the inven
tion and coining of baths, which he used to pour forth in
volleys, not only in common conversation, but especially in
the disputes, fisticuffs, and broils into which his association
frequently fell, and for which they were frequently imprisoned '
and otherwise punished.
When about nineteen years of age — probably about the
year 1809 or 1810, and not long after his migration to
America — he was awakened to a sense of his sins, and, after
a severe struggle with himself and the enemy of all good,
was soundly converted to God. As a matter of course, he
suffered severe persecution from his former associates and
papal friends; but being made a new creature in Christ
Jesus, through the instrumentality of the Methodists, he
resolved to make them his people, and their God his God.

346 THE HEROES OF METHODISM.
The soundness of his conversion was proved by the patience
with which he bore persecutions in his early Christian course,
as well as by his uniform piety and indefatigable toils in the
itinerancy in after life.
In 1812, at the first meeting of the Ohio Conference, he
was received on trial in the travelling connexion, in which
he continued incessant in his labours until 1826, when he
died in great peace, and went home to his eternal reward.
For this account of his life, and most of the incidents which
follow, I am indebted to the Rev. Alfred Brunson.

QmlsBtn mb illttstntifftuj.
M'ILROT AS A PREACHER.
As a preacher, he was a " son of thunder." His originality,
his deep research, and his pathos and zeal, rendered his pul
pit performances interesting to some ; but his strong and
vivid wit, and unequalled sarcasm, together with his scorch
ing descriptions of hell, and the future misery of the finally
impenitent, rendered his sermons and exhortations, and even
his prayers, awfully terrific. It was no uncommon occur
rence for his hearers, or at least some of them, to rush from
the house in utter consternation. His originality, which was
cultivated in the Hibernian school to the use of the most ter
rific figures and imagery, was now, as if unavoidable, pressed
into his servicie in thundering " the terrors of the Lord."
It is true, he sometimes was placid and mild, and could
and did argue pointedly, and to good effect, on the disputed
doctrines of the day ; and he would, on suitable occasions,
administer consolations to the afflicted, or to the mourner in

ARCHIBALD M'lLROY. 347
Zion ; but his forte lay in reproving sin and alarming the
sinner. To give specimens of his manner would be impossible, un
less we could print his person, his gesticulations, and his Irish
brogue. He seldom smiled himself, though his audience
would frequently be in a roar of laughter ; and the transition
from laughter to tears, and even terror, was sometimes so
sudden and great in his hearers as to produce profuse perspi
ration. M'lLROY ON THE GENERAL RULES.
In reading the General Rules of Discipline, he made applica
tions as he went on ; and sometimes of an eccentric or
ludicrous character. At one time, when he came to " visit
ing them that are sick, or in prison," he paused, and said :
" Do you visit the sick ? Yes, I suppose you do ; but how
do you do it ? Why, when you hear that a brother or sister
is sick, you '11 wait till Sunday, because you can't spend the
time on a week-day ; and then you '11 get up your horse, and
ride away to visit the sick, instead of going to meeting, and
you '11 prevent those from going to meeting that would have
gone if you had done so, or if you had staid at home ; and
you '11 sit down by the sick, and ask them a few questions
about their complaint, and what doctor they have, and say
he 's a very good doctor, and you hope the sick will get well.
But you do n't say a word about religion, nor sing or pray
with the afflicted ; but turn off and talk about your neigh
bours, and the crops, the weather, and the times. And there
you '11 stay till eating time comes on, and then you '11 see
every bare-legged boy and every puppy on the place running
down the chickens ; and when they are cooked, you '11 feast
yourselves as if nothing was the matter. And this is the way
you visit the sick ; but this is not right. You should go
where you're most needed, and talk of Christ and his reli
gion. You should pray with them, and then go home about

348 THE HEROES OF METHODISM.
your business ; and this you should do on a week day, if
possible, and not take the Lord's time for it, if your own time
will answer as well."

M'lLROY AND THE DRUNKARD.
I once heard him talk to the drunkard after this sort :
" You.'ll lie at the swill-tub like the brute ; you '11 wallow in
the mire like the swine, and the crows might peck your eyes
out." He would sometimes trace the drunkard through a
miserable life to an untimely grave, and a premature hell,
where " the devil will pour the blue blazes of damnation down
your throats with an iron scoop-shovel, when you '11 drink
fire enough to satisfy you."
M'lLROY AND THE DUTCHMAN.
But his most distinguished discourse, and the one for which
he obtained the greatest notoriety, was applied to one Mr. N.,
in Ohio. Mr. N. was very wealthy, and had raised a large
and respectable family, who, at the time of which we are
speaking, were mostly married, and settled in the country
about him. The old man had a pious and good wife, to
whose virtues, probably, the respectability of his family was
mostly to be attributed.
Mr. N. often tried to be religious, but as often failed ; and
in his wicked fits several times drove his wife from home,
when she would live with her children. After several such
cases of ill-treatment, she had an estate fall to her, which Mr.
N.- wanted her to sell, and let him have the money; but
she knowing that he had no special need of it, and not know
ing but he might turn her off some time, concluded that it
was safest for herself to keep it in her own name, so that, if
necessary, she could have a home to go to. This, of course,
excited the ire of Mr. N. to a high degree, and he drove her
away to live with her; children.

ARCHIBALD M'lLROY. 349
Just at this time Archy, as he was familiarly called, came
round his circuit for the first time ; and, from the discourse,
people thought he must have heard of the circumstance of
Mr. N. and his wife ; but Archy told me that he knew nothing
of it till afterward. He said he made it a rule to preach one
rough sermon at each appointment on his circuit, in the
course of the year; and it so happened that the good Spirit
led him to this kind of discourse on this occasion.
Mr. N., hearing that a new preacher was on the circuit,
turned out, with several hundred others, to hear him.
What the text was I do not know, nor was it of any conse
quence, for hundreds of texts would answer his purpose very
welf. He went into a general view of the wicked ; their
present course and future punishment. He would take up
and characterize one sinner after another, show their conduct,
and picture, in the most vivid colours his fruitful imagination
could invent, the miserable state of such sinners in the future ¦
world. And after exhausting the long and dark list of sin
ners of different grades and kinds, as if by some inspiring
influence, he stretched himself up in the pulpit, and, raising
his hand, said : " And as for that man, that '11 abuse his wife,
so that she can't live with him, but will have to go and live
with her children, he '11 die and be damned ; and the devil
will take him in the tongs of damnation, and lay him on
the anvil of God's justice, and pound him with the sledge
of the ten commandments ! Then he '11 hitch him up by the
throat to the rag-wheel of damnation, and hoist him up
among the clouds of smoke, and let him down among the
old Dutch scythes and sickles, and cut him all to pieces.
The young devils will then take him by the hair of the head,
and drag him over the pavements of hell till they pound
him all to a jelly. They '11 then cut out his tongue, cut him
in quarters, and hang him up to dry."
Mr. N., who was a German, stood it till the service was
closed, when he rushed out of the house with the crowd, who
knew how well the discourse applied, and exclaimed : " Mine ;

350 THE HEROES OF METHODISM.
Got, mine Got, where did that man get all that Scripture?
I wonder if he was a soldier or a sailor — what ship did bring
over that man?" And turning to his son, Mr. N. said,
"Jake, Jake, go fetch Missy home ; the devil will have me !"
Jake did so ; and Mr. N. lived peaceably with her till she
was called home to her final rest in heaven.

M'lLROY'S SERMON ON THE SWINE.
Mr. M'llroy had one sermon he sometimes preached, from the
text about the swine into which the devils entered, when they
ran violently down the mountain into the sea. He pictured
the wicked as being like the swine with the devil in them,
running violently down the hill of time into a sea of fire and
brimstone. To illustrate this idea he related an anecdote: "I was
once in Dublin when three hundred hogs were driven
into town about sunset, and were butchered that night,
and ready for market the next morning by sunrise.
Where I lodged in my hotel, I could look out of my win
dow, and see and hear the whole movement. The fire was
burning, the smoke was rising, the water was boiling, the
butchers were blaspheming, and the hogs were squealing.
I never," said he, " saw anything in my life that so fairly
and fully represents the damned in hell. There the fire will
be burning, the smoke will be rising, the lake will be boil
ing, the devils will be blaspheming, and the wicked will be
howling, and that to all eternity."
This terrific mode of preaching was not uniform with him ;
it was occasional, and when he thought the circumstances
of the case, or the character of some of his hearers, required
it. He was often in a milder mood, and would explain the
truths of the Gospel with the most vivid imagery, or argue
and defend its truths against popular errors, with more than
ordinary ability ; but when he did preach terror, it was of
the most scathing character, and would raise the hair on a

ARCHIBALD M'lLROY. 351
man's head, and especially if the remarks applied to him.
But withal he was useful. Many, of course, preferred his
milder mood of preaching, and some would flee from the
house ; but many were awakened and converted under his
ministry. He travelled in the wilds of the western wilderness four
teen years ; saw much improvement in the settlement and
society of the country ; saw the Church emerging from in
fancy to maturity of strength ; and finally died in the bosom
of his family, in great peace and holy triumph.
M'lLROY AND THE DANCING-MASTER.
At a quarterly meeting on Carlisle Circuit, in 1821, the
congregation was so large that they were obliged to go to
the woods. They took some benches from the church, on
which the people could sit, and the preacher stood in a wag
on; and while William Swayze was preaching, a dancing-
master, with some of his disciples, went into the church and
got up a dance. The master afterward said to the others,
"Let us go out and get converted." The dancers had' been
in the congregation but a few minutes when the power of
God fell on the people, as on the day of Pentecost, and
many fell to the ground, among whom was the dancing-
master. The mourners were immediately invited to the
altar made of the seats, when Brother M'llroy stood up on
a bench and called out, " Hands to, here ; hands to ; here's
a bull in the net ; here's a bull in the net ; here's the man
"that taught the people to serve the devil by rule. I pray
God to break his fiddle, convert his soul, and tune his heart
to sing his praise."
How it fared with the fiddle I do not know, only that it
was laid aside ; but the rest of the prayer was answered ;
the man's soul was converted, and his heart tuned to sing
the praise of the Lord ; and as a matter of course, the danc
ing-school was discontinued.

352 THE HEROES OF METHODISM.

M'lLROY AND THE CALVINISTIC MINISTER.
A Calvinistic minister in Ohio, in the presence of Rev. J. B.
Finley, made an attack upon Mr. M'llroy. The Calvinist also
was a native of the Emerald Isle, and so Irishman met Irish
man. The point of debate was the " secret and revealed will
of God." M'llroy contended that if God had a secret will,
from the very necessity of the case we must be ignorant of
it ; for if we know' it, it would be no longer secret. He also
denied that the Bible taught such a doctrine.
The Calvinist replied : " Your sophistry must give way to
matter of fact." The matter of fact to which he referred
was the case of Abraham. God had commanded him to
offer up his son Isaac, and the revealed will of God was
evidently that Isaac should be slain as a sacrifice, but the
secret will of God was of an entirely opposite character.
"Now," said the Calvinist, with an air of pride and con
scious triumph over his antagonist, "your system of error
falls to the ground."
The Methodist minister rejoined: "I am sorry for your
sake, though not for the truth's sake, that your matter of
fact turns out to be matter of fiction. Had you paid half as
much attention to your Bible as you have to the Assembly's
Catechism, you would not have assumed that to be matter
of fact, which has in reality no existence. You say that
only a part of the divine procedure in the case of Abraham
was revealed, and that related to the peremptory command
to slay his son. But what are the facts ? God commanded-
Abrahara to slay his son. While in the act of obeying, an
other command is given entirely reversing the former.
Neither of these purposes of God were secret, inasmuch as
they were both revealed." — Finley's Autobiography.

WILLIAM DAWSON.

WILLIAM DAWSON.
The following sketch of this remarkable man is abridged
from a funeral sermon preached just after Mr. Dawson's
death, by the Rev. Dr. Newton, and originally published in
the " Leeds Times :"
Mr. Dawson was born at Oarforth, near Leeds, in the year
1773. His parents were religiously disposed, and conscien
tiously regular in their attendance on the Established Church.
His father, Luke Dawson, occupied a small farm and tenant
ed a colliery under the late Sir Thomas Gascoigne. His son
William was the eldest, to whom he gave a good English
education. It was not till Mr. Dawson was seventeen years of age,
that he was brought under the deep impressions of divine
truth, and became more thoughtful and seriously concerned
for his soul's salvation. This serious turn of his mind pro
ceeded from the impression made upon it by the powerful
and evangelical ministry of the Rev. Thomas Dykes, a minis
ter of the Established Church, now residing in Hull, whom
he always afterward considered as his spiritual father. He
profited much also from the ministrations of that popular
preacher, the Rev. J. Graham, of St. Saviourgate, York.
About this time he was urged by many of his clerical friends
to become a clergyman of the Church of England ; they
pressed the subjeot upon him repeatedly, but his mind ap„
peared in a state of equilibrium. His diary, however, showed
how much he reasoned upon the subject; for at this time he
had commenced a diary, which consisted for the most part
of statements of his own thinkings and actings. But Prov-
16

356 THE HEROES OF METHODISM.
idence had a wider field of usefulness in reserve for him
than if he had been employed in the pulpits of the establish
ment. About this time, it appears, he went to hear the Methodist
ministers. Mr. Pawson, that man of vigorous intellect and
zealous exertion, one of the first preachers among the body
in his day, went into that neighborhood. Mr. Dawson went
to hear him, and was profited ; but now he clearly began to
see that he must either desist from going to listen to the
Methodist preachers, or incur the displeasure of his clerical
friends. He now became more acquainted with that body ;
and in the year 1800 (he states the month and day in his
diary) he wrote a letter to the Rev. J. Graham, in which he
gave a decided answer to the question respecting his going
into the Church, and of his intention to join the people
called Methodists. Although William Dawson had de
livered several lectures, without texts, in Garforth, and sev
eral of the surrounding villages, in which he told them that a
change was necessary, yet it was clear, as he afterward
shows, that he himself had not experienced a new birth unto
righteousness, and was a stranger to a clear evidence of his
acceptance with God.
He was deeply impressed with divine things, and was ex
ceedingly uniform and regular in his conduct, yet he pos
sessed not the evidence of sins forgiven. He joined the
Methodists in the village of Scholes, and there he learned
from Mr. Pawson the paramount importance and necessity
of a knowledge of salvation by the remission of sins ; and
saw that it was his privilege to have it. He earnestly began
to pray, and wrestle, and agonize ; and in answer to his im
portunities and prayers, God, for Christ's sake, was mani
fested, and William Dawson was filled with life, and light,
and love. He could " read his title clear to mansions in the
skies ;" and from that time to the day of death he never lost
what he then received, but often spoke of it afterward with
feelings of the most inexpressible gratitude and delight.

WILLIAM DAWSON. 357
But he did not remain satisfied with what he had already
attained. It was his privilege to rise, and he saw it ; he saw
it to be the peculiar privilege of every child of God. He
sought after, therefore, and enjoyed that "perfect love which
casteth out fear ;" and this he enjoyed for many years. In
the following year, 1802, he began to officiate as a local
preacher. John Barker was then superintendent of the cir
cuit ; and it was unanimously agreed, at the regular quar
terly meeting of local preachers, that his name should be
placed upon their list; when the venerable father, Mr. Bar
ker, made the observation, "that it was his firm conviction
that Mr. Dawson ought to travel as a regular preacher."
There was, however, a tie which most probably prevented
him from doing so. His father was no more ; he was the
eldest son of the family, and family claims seemed to urge
him from every side to refrain. The entire management of
the family devolved upon him ; they looked up to him for
regulation and support.
He saw that, if he gave himself to the ministry, he prob
ably would be removed to some distant part of the country,
where he should not have the opportunity, of looking after
them. But Providence had reserved for him a sphere of use
fulness ; and while a local preacher, there was scarcely a pul
pit in. the Methodist society throughout the country that
William Dawson did not occupy. How much good was
effected eternity alone will unfold. As a local preacher he
had laboured until about six years before his death, when
he gave himself entirely to the society ; and after that time
there was not a preacher in the connexion engaged in a
more extended sphere of usefulness, in preaching mission
ary and Sunday-school sermons, and delivering speeches on
missionary and other occasions. It was not in' Leeds only
that his preaching attracted such large congregations ; but
the pious, and good, and excellent William Dawson was
sought after, and listened to, by persons of every rank,
and' of the most refined judgment and exquisite taste, in

358 THE HEROES OF METHODISM.
every place. William Dawson was a thorough Methodist,
and in his views of the doctrines, rules, discipline, and
Church order of that body, was firm and unshaken to the
end ; and there were times when his fixedness was put to
the test.
Though William Dawson was a firm Methodist, yet he
was no bigot ; he possessed a truly catholic spirit, and never
reviled those of another denomination. He did not think
that all the good in the world was confined to the Wesleyan
Methodists. Wherever he met with the image of his Mas
ter, whether in Churchman or Dissenter, to them he would
stretch out the right hand of fellowship, and with all his
heart wish them success and prosperity in the name of the
Lord. William Dawson was a great man. He possessed extra
ordinary powers of mind ; and this was shown in various
ways. He had a reason for everything that he advanced.
The first time that Dr. Adam Clarke saw him was at Ches
ter. The doctor, Mr. Dawson, and Mr. Newton had been
preaching anniversary sermons there ; and Mr. Dawson and
the doctor had to go to Liverpool, after these services were
over, to preach on a similar occasion. It was about eighteen
miles distant, and they went in a postchaise ; and Dr.
Clarke was quite delighted with him, and said to Mr. New
ton, the following morning, " Your friend Mr. Dawson and
myself were talking all the way to Liverpool yesterday
evening, and what an astonishing mind he has got ! He
assigned reasons all the way for everything he had done."
Yes, he was a reasoning man ; and had his mind been well
disciplined in the art of logic when he was young, he would
have been one of the first logicians of the day. He always
thought for himself; and though he knew well how to take
a hint from an old Puritan divine, yet he was no servile
imitator. His originality was so great that he led every one
to admire him. It is seldom that strong reasoning powers
are combined with great fertility of imagination; but in

WILLIAM DAWSON. 359
him they were happily united. He used strong provincial
isms sometimes in his mode of expressing himself; and any
person might easily discover that he was a Yorkshireman.
But what of that? Truth and thought are the same,
however communicated ; and no matter with what accent it
is delivered, so long as it answers the end. But, notwith
standing his provincialisms, who was there that could not see
flashes of real genius sometimes blazing forth into a con
stellation ? and even the exuberance of his eloquence was
sanctified and happily brought to bear upon the truths which
he intended to inculcate. He was an eloquent man ; but his
was not a stultified or strutting eloquence, to please the ear ;
it was the eloquence of nature, of thought, of sentiment, and
of feeling ; the only eloquence which can reach the heart.
William Dawson was a powerful preacher, and many people
would say, they knew he was a powerful man, because he
had a powerful voice and frame. Ay, but William Dawson
possessed another power, the power of the Holy Ghost ; and,
therefore, his word came with much assurance, and was ex
ceedingly powerful to the pulling down of the strongholds
of Satan.
His taste for music was very refined and correct. As a
•poet, he ranked far above mediocrity ; and had he cultivated
his talent in this respect, he would have stood high in the
estimation of the public.
William Dawson was not a mere moral lecturer ; not one of
that class of persons who give long disquisitions on the
beauty of virtue, on the excellence of shedding tears of re
pentance, (however excellent they may be,) ' and the loveli
ness of moral perfection ; nor did he simply dwell on what
are the prevailing topics of most of the infidel lecturers of
the day, the loftiness and power of the Supreme Being ;
wherever he was he introduced Christ; he knew full well
that a Christless sermon would do nothing toward allaying
the fears, or exciting the hopes, of a poor penitent sinner ;
and, therefore, he laboured with all his might to point poor

360 THE HEROES OF METHODISM.
perishing men to their only Friend. And how often he used
these lines :
" See all your sins on Jesus laid :
The Lamb of God was slain ;
His soul was once au offering made
For every soul of man."
And, " Behold the Saviour of mankind
Nail'd to the shameful tree ;
How vast the love that him inclined
To bleed and die for me."
Such was his energetic mode of preaching : powerful, be
cause experimental, practical, and accompanied with fervent
prayer. Mr. Dawson died suddenly, July 3d, 1841.
On the platform he had the entire control of the passions
of his auditory ; and his figurative addresses will never be
forgotten. 0, to hear his " Harvest Home," or his " Re
form," or his "Railroad," or his "Telescope" speech! If
he had gone on the stage instead of into the pulpit, he would
have proved himself a greater comic actor than ever Dow-
ton was. His powers of drollery, however, were sanctified.
We have heard his " Telescope " speech, and seen him make
that optical instrument of his resolution, through which he.
saw whatever was in the heathen world, and, in anticipation,
what would be when idols shall be utterly abolished. We.
have heard his "Railroad" speech; and when he got the
Gospel car fairly moving, and Sabbath-school children, and
teachers, and missionary collectors, and subscribers, and
missionaries, and Bible society supporters, and how many
more we do not remember, all pulling at the rope, and then
forming a trumpet of his hand, made all drawing the cars
to send forth their praises and hosannas to the Son of David,
there were effects on an immense and eager audience we
never saw before, nor expect to see again. Not a man, wo
man or child, could resist him ; and there was so much
Scripture in his representations and all said in honor of

WILLIAM DAWSON. 361.
Christ, that the speaker, with the sacred magic wand, was
hid in the glory of his divine Redeemer. His travels and
labours were almost as extensive as those of the Rev.
Robert Newton ; and few men have done more in support
of the various institutions of Methodism.

QntBtiUt ub lUttstntitfiu.

DAWSON'S "RAILWAY SPEECH."
Mr. Dawson, at the annual meeting of the York Wesleyan
Missionary Society, gave the following allegory on railways,
in the course of his speech : — "There was now a great mania
for railways, and the Church of God was determined to have
a railway round the world. They had got a survey of it,
and God himself was preparing the way." He said — " Every
valley shall* be exalted, and every mountain and hill shall
be made low ; and the crooked shall be made straight, and
the rough places plain." This is just tbe way they make
railways. And " there shall be made in the desert a highway
for our God." The Bible Society were laying down the rails,
and the missionary societies were placing thereon the chariot
of the Gospel, in which was seated the great Captain of our
salvation. The chariot is drawn, not by steam, but by hu
man instrumentality. The rope was twisted by faith, hope,
and love. In front of the chariot were the heralds of salva
tion, blowing the trumpet of the Gospel — "Ride on glori
ously, ride on gloriously, O thou King of saints !" And the
females should have a pull — it would not dirty their hands
or soil their gloves, and they would sing Deborah's song —
" So shall thine enemies perish, 0 Lord ; but let those that

362 THE HEROES OF METHODISM.
love thee increase in strength." And the children would
have a pull, and they would sing in thrilling music, " Ho-
sannah to the King of David, blessed is he that cometh in
the name of the Lord."

DAWSON IN BRISTOL.
A friend of mine, from England, too modest to have his
name recorded, is kind enough to give me the following de
scription of Dawson, and of a Sabbath he spent in Bristol :
The "Yorkshire Farmer," as Dawson was familiarly called,
was well made, and every limb was well proportioned, though
his hands were very large. He wore breeches of corduroy,
or plain velvet, and thick soled jack-boots. He entered the
church and the pulpit humming a tune, and there was great
silence among the people. In the morning his text was,
" God so loved the world, that he gave his only begotten
Son, that whosoever believeth in him, should not perish, but
have everlasting life." It was a masterly sermon. His de
scriptive powers were very great. He said Luther declared
"this news was worth carrying round the world." Mr.
Dawson said " it was worthy to be printed in gold ; the news
was so good, and so great were the blessings connected with
it, that it was worthy of being carried on your knees from
one city to another, all over the globe, till the last son of Adam
heard the joyful intelligence."
DAWSON CORRECTING DR. YOUNG.
In the sermon, he adverted to a passage in Young's " Night
Thoughts," where the poet exclaims :
"Bound every heart, and every bosom hum!"
And where the ladder of mercy or love is represented with its
" Lowest round high planted in the skies."

WILLIAM DAWSON. 363
Raising his voice to the highest pitch he exclaimed, with
peculiar emphasis, in a tone of thunder, " Nay, doctor, nay,
its ' lowest round high planted in the skies !' if it were in
heaven we should be unable to reach it. Thank God ! its
lowest round is on earth, so tbe poorest individual on the
earth may reach it, and accept of salvation !"
DAWSON STOPPING THE CHOIR.
After Mr. Dawson's masterly sermon, which was attended by
the unction of the Holy One, he gave out that excellent
hymn by Charles Wesley :
" 0 love divine, how sweet thou art !
When shall I find my willing heart
All taken up by thee 1" &c.
When the choir were singing the third verse,
" God only knows the love of God j"
he stopped — addressing them thus : "Stop, friends ! if angels,
the first born sons of light, cannot understand the height,
the breadth, tbe depth, the length of the love of God, how
can we expect to fathom it while here below ?" then he repeat
ed with profound eloquence, thrilling his large auditory :
" ' God only knows the love of God.'
Let us sing it again, friends ; for we shall have it to sing in
heaven : ' God only knows the love of God.' "
DAWSON'S "COAL-PIT" ILLUSTRATIONS.
In the afternoon Mr. Dawson preached a very impressive
sermon from a part of the fortieth Psalm : " I waited patiently
for the Lord ; and he inclined unto me and heard my cry.
He brought me up also out of a horrible pit, out of the
miry clay, and set my feet upon a rock, and established my
goings," &c.
He illustrated the pit by the coal-pits. He began bv say-
16*

364 THE HEROES OF METHODISM.
ing, " I know something of coal-pits, I have a number of
them on my farm. Some of them are very deep ; but let
them be ever so deep, there will always be a light at the top.
David was cast into the pit that was deep, dark, dangerous,
horrible ; and as he was in danger of sinking in the mire and
clay, he cried out to the Lord, ' Incline thine ear unto me, ,
and hear my cry !' David beheld the light at the top, his
soul was encouraged, God inclined his ear to him, and heard
his cry, and brought him up out of the horrible pit, and set
• his feet on a rock."
He illustrated his subject further by saying that there was
once a man in his employ who was a backslider; and tbe
power of the Almighty came upon him, and he was almost
overwhelmed. He cried out, "I shall be lost, I shall be lost,
I shall be sent to hell." He was in the coal-pit. " They
came up for me," said Dawson, " to go down and pray with
him. I went down into the pit, and he exclaimed in agony,
' O master, I shall be lost, I shall be damned.' I said to
him, ' Well, Will, thou knowest thou deservest to go to hell.'
He exclaimed, ' 0, master, pray for me !' And we prayed
where we were for two hours, and he was delivered out of the
pit while he was in the pit. He praised God, for his feet
were on a rock, and a new song was in his mouth. Like
all others who are delivered from it, he felt an interest in
the welfare of those who were still in danger. This is the
feeling of every new-born soul :
' Then will I tell to sinners round
What a dear Saviour I have found,' &c.
" He ran all the way home, and I close to him ; and the
moment he entered the house he fell on his knees, and ex
claimed, ' Lord, sanctify my wife ! Lord, sanctify my wife !'
I said, ' Stop, Will, let her be justified first.' He prayed for
her and she prayed for herself; she cried unto the Lord, and
we continued to pray till the Lord converted her also, and he
heard her cry, and delivered her out of the deep, dark, and

WILLIAM DAWSON. 365
horrible pit, and she praised the Lord for delivering grace as
well as dying love."

DAWSON'S BOLD FLIGHTS.
My informant goes on to say that Mr. Dawson " preached the
third sermon to an immense multitude, from 1 Cor. xv, 52 :
' In a moment, in the twinkling of an eye, at the last trump ;
for the trumpet shall sound, and the dead shall be raised in
corruptible, and we shall be changed.' It was on the resur
rection, and was one of the most solemn sermons I ever
heard. His audience were breathless. His application was
most awful, making his hearer feel as if that awful hour had
come, when they that have done evil should come forth to a
resurrection of damnation. Toward the close, he cried out
at the top of his voice, ' O, what would the lost spirits in hell
give for one hour's privilege such as you now enjoy ? I will
call one up. In the language of Dr. Clarke, here is one
speaking to you from hell. Come forward, lost soul ; and
speak to this judgment-bound congregation. Make way,
make way,. good people;' he cried out with a loud voice, at
the same time extending his hands and arms. The people
looked alarmed, as if they believed a lost soul from the
regions of the damned was there ; they were about parting,
making way. Then he questioned the spirit from the regions
of the lost : ' Lost soul, ruined spirit from the abodes of de
spair, what would you give for one hour's precious opportunity
such as these people enjoy ?' ' Give ? Give ? Give ?' cried
he at the top of his voice, ' I would give ten thousand
worlds, if. the liquid parts were liquid silver and the solid
parts solid gold, I would give it all.' Then looking round.
upon the people, he exclaimed, ' See what a damned spirit
says.' The effect was overwhelming."

366 THE HEROES OF METHODISM.

DAWSON CORRECTING DR. WATTS.
In illustrating his sermon on the " pit," Dawson said that
Dr. Watts had compared religion to a "golden chain, reaching
from men's hearts to the pearly gates." Mr. Dawson said,
" You may think it strange that I correct two of the greatest
poets the same day, Dr. Young and Dr. Watts ; but I think
they are incorrect in these particulars, however correct they
may be in other things. Nay, doctor, nay ; it leads not
merely from the heart to the pearly gates, but leads from
man's heart to the throne of God. Tho links in this golden
chain are made of love, good-will, benevolence, meekness,
patience, charity. Brethren, there are no links in it like
envy, jealousy, pride, or self-will. This glorious chain has
lifted up millions out of the pit, and set their feet on a rock,
and bound them to the throne of God, and as good Wesley
says: ' Millions more thou art
Ready to pardon and forgive.' "
In his application he came right home to the heart. Said
he : " Sinner, you have nothing to fear. David was a king ;
you will never be a king. If it was no disgrace to David, it
never can be to you. This is the only way, for king or beg
gar, to cry out for deliverance, and you shall find
' delivering grace
In the distressing hour/ "
DAWSON'S RETORT UPON A BACHELOR.
Mr. Dawson was a bachelor, though at a late period in life
he made one or two attempts to marry, but without success.
When others talked of titles, he would pleasantly style him
self "Bachelor of Arts."
"What," said a friend, jocosely one day, "I am told you

WILLIAM DAWSON. 367
have been disappointed in a love affair !" He instantly re
turned, looking shrewdly, but good-naturedly in the face of
the gentleman who had passed the meridian of life, and who
had himself no higher degree than bachelor, " that, according
to report, is only one ; but I am informed your disappoint
ments have reached the teens"
This was as unexpected as the other, for neither of them
was aware, though nothing is more common, that report
ers had been taking notes of their respective cases.
DAWSON'S RESPONSE TO REV. ANDREW FULLER.
Mr. Dawson was delighted with a masterly missionary
sermon he heard the distinguished Andrew Fuller preach in
the Rev. Edward Parson's church. After Mr. Fuller had
elucidated his subject, and expatiated on the great good that
had been effected abroad by Dr. Carey and others, he asked,
in his energetic way, "Where will it end." "In heaven,"
responded Mr. Dawson, in a tone sufficiently loud to be
heard, and his face beaming with pleasurable emotions.
DAWSON AND THE PEDLER.
Mr. Dawson once preached in the neighbourhood of Leeds,
on Daniel v, 27 : " Thou art weighed in the balance and
found wanting." A person who travelled the country in the
character of a pedler, and who was exceedingly partial to
him as a preacher, was one of Mr. Dawson's auditors.
The person generally carried a stick with him, which an
swered the double purpose of a walking-stick and "yard-
wand," and having been employed pretty freely in the for
mer capacity, it was worn down beyond the point of justice,
and procured for him the appellation of " short measure."
He stood before Mr. Dawson, and being rather noisy in his
religious professions, as well as ready with his responses, he
manifested signs of approbation, while the scales were being

368 THE HEROES OF METHODISM.
described and adjusted, and different classes of sinners were
placed in them, and disposed of agreeably to the text of jus
tice, truth and mercy — uttering in a somewhat subdued tone,
yet loud enough for those around to hear, at the close of
each particular "lightweight" — "short again," &c. After
taking up separate classes of flagrant transgressors of the
law of God, the hypocrite, the formalist, &c, Mr. Dawson
at length came to such persons as possessed the semblance
of much zeal, but who " employed false weights and meas
ures." Here, without having adverted in his mind to the
case of his noisy auditor, he perceived the muscles of his
face working, when the report of " short measure " occurred
to him. Resolved, however, to soften no previous expres
sion, and to proceed with an analysis and description of the
character in question, he placed the delinquent in his sin
gularly striking way, in the scale, when instead of the usual
response, the man, stricken before him, took his stick, the
favourite measure, from under his arm, raised one foot from
the floor, doubled his knee, and taking hold of the offending
instrument by both ends, snapping it into two halves, ex
claiming, when dashing it to the ground, " Thou shalt do it
no more !"
Two things may be learned from this incident :
First. The power of faithful, honest, bold preaching. If
the world was favoured with more of it, more yard-sticks
would be broken, and more light weights and false scales
would be thrown away.
Secondly. The power of conscience. How it lashed the
poor pedler. There is no bribing it with money, no winning
it by our smiles, no convincing it by our arguments to the
guilty; when aroused it is like a whip of scorpions. Happy
the man that has not conscience for an enemy.

WILLIAM DAWSON. 369

DAWSON AND THE CRITIC.
To a person who sustained the character of a " snarling
critic," and who hazarded some remarks in Mr. Dawson's
presence, the latter said, " I passed some geese on Friday
evening on the way to my class, when the old gander stretch
ed out his neck and hissed at me: you are just like him,
for you do nothing but hiss."
DAWSON AND THE BACKSLIDER.
Mr. Dawson understood the blessedness of sowing beside
all waters. He often met a person near Leeds, who some
years before had been converted to God, had lived some
time in the enjoyment of religion, and "then had made ship
wreck of the faith" and " pierced himself through with many
sorrows." He would almost always give him a word of re
proof. At one time he said, " Well, John, have you joined
the regiment again ?" " No master, not yet," was the re
ply. After having accosted him in this way several times,
mingling serious remarks with his interrogatories, Mr. Daw
son met him full in front one day, and with great emphasis,
fixing his eyes upon him like daggers, said, "I tell thee,
John, thou art a deserter from God and truth ; and as such
thou wilt have to be whipped or shot," and so left him.
This fastened on his mind, and the dread of some heavy
personal affliction, together with that of final misery haunt
ed him wherever he went ; and it was not long after, that
Mr. Dawson was overjoyed with the tidings of the poor
wanderer reclaimed. This certainly was being " instant in
season and out of season." How well to take the exhortation
of the Apostle Jude, " And others save with fear, pulling
them out of the fire."

370 THE HEROES OF METHODISM.

DAWSON AND THE GENTLEMAN.
A gentleman who had been a Methodist in early life, asked
Dawson to step into his house and take a glass of wine. , He
no sooner sat down than the gentleman erected a battery. " I
do not like the aristocracy of Methodism." Mr. Dawson,
finding where he was, replied "That, sir, is a subject which*
I have never studied," and after several remarks inquired,
" Pray, how do you feel as to personal piety ?" The gentle
man returned, " I have family prayer." " In that reply," said
Mr. Dawson to Mr. Everett, " I at once saw the nakedness
of the land."
An appeal to personal piety was a weapon which he often
wielded with amazing power, when argument failed, and
when he suspected the disease to be in the heart, rather than
in the system opposed.
This fault-finder is a representative of a class of ungrateful
ones, who are indebted to Methodism, but having " lost their
first love," they are empty-souled, the land is naked. It is
not to them, " A land of corn, and wine, and oil,
Favour'd with God's peculiar smile,
With every blessing blest ;"
but it is barren, no fruit of holiness on their dead souls are
found, neither do they bring forth the fruits of the Spirit,
love, joy, peace, long-suffering, gentleness, goodness, faith,
meekness, temperance. 'Tis true, it is not the system that is
defective, they are defective; they may attend to family
prayer, but it is a mere formal service, and this is the extent
of their religion. Methodism has reason to complain of
many ungrateful sons and daughters; "I have nourished
and brought up children, but ye have rebelled against me."

WILLIAM DAWSON. 371

DAWSON'S POWER IN PREACHING.
The following graphic description of one of Mr. Dawson's
powerful sermons, is given by a correspondent of the Chris
tian Advocate and Journal :
" Mr. Dawson was delivering a discourse which was pe
culiarly suited to his genius, and which will be long remem
bered in many towns and villages in England, because of the
effect it almost always produced. The sermon was generally
known to be one of his favourite discourses ; he had preach
ed it many times over, and it was called by his admirers,
' Death on the Pale Horse.' As the reader will readily
suppose, it was founded upon Revelation vi. 7, 8. I have
heard the sermon more than once, and know not that I ever
heard one that was throughout of so startling a character.
In bold and striking imagery ; in powerful, thrilling, irre
sistible appeal, it scarcely could have a parallel. When Mr,
Dawson had been happy in its delivery, I have seen the
congregation listen with such absorbing interest that it seem
ed as though the very breathing was suspended, and in the
pauses of the preacher a long and deep inspiration was re
sorted to as a relief.
" This discourse Mr. Dawson was delivering at the village
in question, and was indulging in that peculiarly vivid
imagery which was the basis of his popularity ; ' Come and
see !' the sinner is in the broad road to ruin ; every step
takes him nearer to hell and farther from heaven. Onward,
onward he is going ; death and hell are after him ; quickly,
untiringly they pursue him ; with swift but noiseless hoof
the pale horse and his paler rider are tracking the godless
wretch. See ! see ! they are getting nearer to him, they are
overtaking him !' At this moment, so perfect was the still
ness of the congregation, that the ticking of the clock could
be distinctly heard in every part of the chapel, and upon this,
with a facility peculiarly his own, he promptly seized, and

372, THE HEROES OF METHODISM.
without any seeming interruption, leaning over the pulpit in
the attitude of attention, he fixed his eyes upon those who
sat immediately beneath, and in an almost supernatural
whisper continued, ' Hark ! hark ! here they come ! that's
their untiring footstep ; hark ! hark !' and then, imitating
for a moment the beating of the pendulum, he exclaimed in
the highest pitch of his voice, ' Save the sinner, save him.
See, the bony arm is raised, the dart is poised ! O my God,
save him, save him ; for if death strikes him he falls into
hell, and as he falls he shrieks, Lost ! lost ! lost ! Time
lost ! Sabbaths lost ! means lost ! heaven lost ! all lost !
lost ! LOST !' The effect was so overpowering that two of
the congregation fainted, and it required all the preacher's
tact and self-command to ride through the storm which his
own brilliant fancy and vivid imagination had roused."
" Perhaps somewhat apocryphal, yet generally accounted
as true, is an anecdote of his preaching at Pudsey, a village
inhabited by woollen-cloth weavers, some five or six miles
from Leeds. As the story prevails, Mr. Dawson was preach
ing from the history of David slaying Goliath, and was in
dulging freely in the pictorial representation of which he was
so perfect a master. Personating David, he had struck
down the boasting Philistine, and, stepping back in the pul
pit, he cast his eye downward and commenced a train of
irony, which had the twofold effect of piercing every one that
exalted himself against the Lord, and of adding force to the
graphic picture he had already given of that strange conflict.
So powerfully did the speaker depict the conqueror's emotion,
and so rapidly did he heap taunt upon taunt on his prostrate
foe, that the congregation seemed to forget the actual state
of things in the ideal, and waited in breathless suspense for
the catastrophe. Some in the gallery, in the intensity of the
excitement, literally leaned forward, as though they expected
to see upon the floor of the pulpit the giant's form with the
stripling's foot upon his breast ; and one person, carried away
by his feelings, and forgetting in his excitement the sanctity

WILLIAM DAWSON. 373 .
of the place, exclaimed in the broad dialect of the county,
« Aff wi' his head, Billy !' "

DAWSON SILENCING A FAULT-FINDER.
William Dawson silenced a fault-finder whom he met in
Leeds, the day after he had occupied one of the pulpits of
that town, in the following manner :
Gent. I had the pleasure of hearing you preach yester
day. Mr. B. I hope you not only heard but profited.
Gent. Yes, I did ; but I^don't like those prayer meetings
at the close. They destroy all the good previously re
ceived. Mr. B. You should have united with the people in them.
Gent. I went into the gallery, where I hung over the
front, and saw the whole ; but I could get no good. I lost,
indeed, all the benefit I had received under the sermon.
Mr. B. It is easy to account for that.
Gent. How so?
Mr. B. You mount the top of the house ; and on look
ing down your neighbour's chimney to see what kind of a
fire he kept, you get your eyes filled with smoke. Had you
entered by the door — gone into the room, and mingled with
the family around the household hearth, you would have
enjoyed the benefit of the fire afc well as they. Sir, you have
got the smoke in your eyes.
Live with your Bible at your right hand. Consider
often, ponder deeply, hide safely in your memory's heart its
precious truths ; they will be your strength and joy.
DAWSON ENDING A THEOLOGICAL DISPUTE.
Doctor Adam Clarke and the Rev. Richard Watson differed
widely in their views on the eternal Sonship of Christ, Mr.

374 THE HEROES OF METHODISM.
Dawson, was present one evening when this subject was
discussed. He acted the part of moderator; and in the
company where opposite opinions were espoused, he plea
santly broke off the debate by observing, in allusion to
the persons of each : "Doctor Clarke is tall, and Mr. Watson
is still taller ; but if the one were placed upon the shoulders
of the other, the doctrine of the Sonship, such is its profundity,
will be found deep enough to drown them both."
Then in reference to the friends of each he smiled and
said, adopting the proverbial expression, " ' Every dog has its
day ;' I have had mine, and it has been a very good one ;
many have patted me on the back, and stroked my head : in
the midst of all I have said, and that is my language now, ' I
ask not life, but let me love' "
DAWSON ON THE FARTHING CANDLE.
A person who was complaining of his poverty, and of his in
ability to serve the cause cf God, was met in the following
manner by Mr. Dawson : " You say you are poor, and can
do nothing. If you have the grace of God in your heart,
you can do something. You shall have the credit of being
a farthing candle. Well, a farthing candle can give light.
Take it into a dark room, and the inmates will be thankful
for it. What, a farthing candle can do nothing ! Yes, you
can give light to a beggar. A farthing candle, and can do
nothing ! Yes, you can set the town on fire. Can do no
thing ! Yes, you can set the world on fire. Some of the first
public speakers were probably lighted by the feeblest taper."
This surely was encouragement to do good to the extent of
his ability. If a person cannot be a sun, or moon, or comet,
or star, they can be a farthing candle, and let their light shine.
This is all that Heaven requires :
" See how great a flame aspires,
Kindled by a ipark of grace."

WILLIAM DAWSON. 37S

DAWSON AND THE COLT.
Mr. Dawson used to relate the following in his "Incidents
of Travel." He was travelling in a coach between Halifax
and Leeds, when a gentleman and lady entered into conver
sation, of which this is the substance :
Gentleman. You are in the habit of hearing popular
ministers ?
Lady. At Manchester I am ; not at Halifax.
Gent. You have no doubt heard Mr.  ?
Lady. I have.
Gent. What is your opinion of him ?
Lady. His imagination is like a young colt turned into
the field.
Gent. Have you heard Mr.  ?
Lady. Never.
Gent. Mr.  , you, of course, have often heard ?
Lady. Yes, often.
Gent. What is your opinion of him ?
Lady. I never got a new thought from him in my life.
Gent. Have you heard Dr.  ?
Lady. Never.
Gent. Have yt>u heard Mr.  ?
Lady. Yes.
Gent. He is an excellent preacher?
Lady. There is too much the appearance of manufacture
about his sermons.
Gent. Have you ever heard Mr. Watson ?
Lady. Yes ; he never exhausts a figure. I would go ten
miles to hear him any day.
Gent. There is a great deal of noise about Mr. Irving,
Have you heard him ?
Lady. No, nor would I go to hear him ; he is for destroy
ing the whole language of preaching, and for erecting some
thing in its place.

376 THE HEROES OF METHODISM.
But the cream of all this is in the application which Mr.
Dawson made of it a short time afterward : He was in a
large party, in which was one of the gentlemen referred to,
who sported with a gentleman of wilder imagination than his
own, and did not fail to direct attention to the playful fancy
of Mr. Dawson. The latter, in the way of pleasant retort,
related as much of the above dialogue as comported with the
occasion, and was more than usually pointed when he turned
the lady's '' colt loose into the field."
This prevented the gentleman from rambling at the
rate he was proceeding. The person who was partner
with Mr. Dawson in the pleasantry, being seated near him,
turned round, and said: "This colt has trodden upon both
of us."
Mr. Dawson replied, " He has not hurt you, I
hope?" " No," responded his friend ; " for, like most young colts
turned out to grass, he is without shoes."

DAWSON AND JOHN ANGELL JAMES.
The Rev. John Angell James heard Mr. Dawson preach at
a missionary meeting at Birmingham, from " Be it known
unto you, therefore, men and brethren, that through this
man is preached unto you the forgiveness of sins," &c. After
service, Mr. James observed that he had heard some of the
boldest and most original conceptions that he had ever heard
uttered, and clothed in language equally remarkable and
powerful. The gentleman to whom the observation was made, ac-
ceeding to the justice of the remark, inquired, " What would
he have been had he been favoured with an academical edu
cation in early life ?" He answered, " He would have been
spoiled."

WILLIAM DAWSON. 377

DAWSON ON METHODIST CLERKS.
Mr. Dawson's sermons were delivered with such pathos, that
almost always he had very hearty responses. He was once
preaching in Sheffield, in Carver-street Chapel. The con
gregation was overwhelming, and the feeling intense. He
exhorted his hearers to give their hearts to God ; and laying
his hand upon his own heart, said, with a fine gush of feel
ing, lifting up his eyes to heaven, " Here's mine !" when a
voice from the gallery cried out, " Here's rnine too, Billy !"
Nor was this the only audible token of the effect of his
preaching ; such exclamations as " That's right !" " True !"
" Glory to God," &c, being frequently repeated during the
service. This led him to say, " If Methodism does not make men
into parsons, it certainly converts them into clerks, for they
are responding " Amen ! Glory to God," wherever we go !
DAWSON NEXT TO NOBODY.
He would often preach when the audience were disappointed
of a preacher, and was always heard with pleasure, so that
he was almost an exception to the rule — " A prophet is not
without honour, save in his own country." He never became
old, but was ever fresh and new.
Yet he was sometimes amused with the remarks of per
sons on himself. " What," said a poor man, when disap
pointed of another preacher, " is it you ?" " Yes," replied
Dawson, " it is I." " Well," returned the man, intending it
for a welcome in his way, " you are better than nobody."
Mr. Dawson pleasantly observed, " I know my place ; I am
next to nobody." Such compliments are often passed by well-
meaning people, who do not see their bearing or feel their
force. When my first conference year was expiring, in
1834, a kind-hearted sister expressed a desire for my return

878 THE HEROES OF METHODISM.
to Salisbury Circuit, seriously adding, "We would a great
deal rather have you come back, than to run the risk of
getting any worse one."
DAWSON'S " LOCK OF STRENGTH."
A minister who heard Mr. Dawson preach, complimented
the sermon, adding, "I wish I could produce the same
effect in the pulpit when I am there." " Ah, sir," said Mrs.
Reay, the lady of the house, " you must move the hand of
Him who moves the world, before you witness these effects."
" Here," says Mr. Everett, " lay the ' power' of Mr. Daw
son, and not barely, or even chiefly, in his manner of hand
ling a subject. Though his remarks were often awfully
solemn, eccentrically original, or movingly natural and pa
thetic, the great secret of his success lay in the power which
God alone can supply." Power from on high is requisite
in order to success. " Not by might, nor by power, but by
my Spirit, saith the Lord of Hosts."
DAWSON AND THE JACK-TAR.
Mr. Dawson considered adaptation the great secret of suc
cessful preaching. Therefore he adapted his sermons to the
time and to the circumstances of his audience. On a certain
occasion he went to Sunderland to preach to seamen. The
service was to be held in the evening, and during the day
be went to see a life-boat on the shore. Some of the imagery
of the sermon was terrific. He portrayed a storm at sea ;
a shipwreck ; the raging wind, the roaring waves ; storm
.howling to storm ; the vessel driven before the mighty blast ;
the vessel on a lee-shore ; the rocks right before the crew ;
death staring them in the face; the mariners not know
ing what to do ; despair on every countenance — some cry
ing for mercy ; wives, children and friends on the shore, but
unable to render them any assistance ; one crying out, " My

WILLIAM DAWSON. 379
brother is lost;" another, "My father is there." At length
the vessel strikes on the rocks ; masts going overboard ; a
tremendous crash; awful shrieks; the survivors clinging to
different parts of the wreck ; waves dashing over her ; in
danger of going to pieces. At this moment, when all were
breathless at the awful scene described ; while they could
hear the winds whistle, the waves roar as its dashing surges
broke over the wreck, and amid and above the voice of
either, could hear the cry of the perishing for help — just as
the audience were breathless, thrilled and chilled with horror,
he cried out, " What is to be done now ? all is going, going
forever !" " What is to be done ?" bawled out a tar in the
midst of the congregation ; " why, launch the life-boft."
All this he applied to the general shipwreck of human
nature, and to the only life-boat that could save from the
storm. "Blessed be God," said he, "though there is no
life-boat in hell, we have one here !" He then directed them
to Him who is not only the way and the truth, but the life.
Yeare afterward, it was talked about, and styled by the
sailors, " The Life-boat Sermon."
DAWSON AND THE SOLEMN TRIFLER,
A person who was anxious to be thought cunning, once be
gan to exhibit his wit, in company with a few religious
friends, while Mr. Dawson was present, by stating that when
he became serious, he advertised a sale of his effects, refer
ring to sin, and resolved upon selling all off. Mr. Dawson,
to put a stop to what might lead to a trifling mode of conver
sation on a subject so awfullyyserious as sin, returned, " A
buyer would be wanting for the stuff : the devil would not
give a price, for it was his already ; God would have noth
ing to do with it, for he hates it ; and man needs it not, for
he would find he had enough of his own without it." He
could relish wit, but not when " reason put in her claim for
the one half of it, and extravagance for the other."
17

380 THE HEROES OF METHODISM.

DAWSON AND THE EDITOR.
To an editor who had been very undignified in controversy,
and given exhibitions of ridicule and low wit, he gave the
following advice : " Answer his reasonings like a man of rea
son, and not like a goose, who, when a gentleman walks
steadily on, runs and hisses at him, and returns to her flock,
and informs them what a victory she has got, and flutters
and cackles most triumphantly 1"
DAWSON ON " READING A SPEECH."
•
At a missionary anniversary one of the speakers appeared
on the platform, with a bundle of papers in his hand. Mr.
Dawson was suspicious of an attempt upon the patience of
the people and inquired, " What he was going to do with
all those papers." " To read them, to be sure," was tho reply.
" What, the whole of them ?" " Yes," said the intended read
er ; adding, " such documents constitute the life blood of a
speech." " Let me tell you, then," said Mr. Dawson — who
looked upon reading on a platform as producing the same
effects upon a congregation that a damper produces when
put into the oven, and who well knew the difference be
tween the exercise of the intellect upon written documents,
and matter bubbling up from the heart — " let me tell you,
that your speech will die of apoplexy, for the blood has all
gone up to the head."

EEY. JOHN COLLINS.

THE REV. JOHN COLLINS.
John Collins was a very distinguished man — distinguished
not only for his talents as a preacher, and his zeal in the
cause of his Master, but also for his success. He was a native
of New- Jersey, born in 1769, and was brought up a Quaker,
using the plain language thee and thou. After he was con
verted to God, and had identified himself with Methodism,
he laboured some years in New-Jersey, as a local preacher,
with great acceptability and usefulness. In 1804 he emi
grated to what was then called the West, and settled in Ohio.
He was the pioneer of Methodism in Cincinnati, and in many
other places. He preached the first Methodist sermon in the
" Queen City of the West," to twelve persons, in an upper
room. Since then, the little sapling has become a mighty
tree, the rill has become a river, "the wilderness and the
solitary place have bsen made glad, and the desert has
rejoiced and blossomed as the rose." After labouring as a
local preacher for three years in Ohio, he joined the Western
Conference in 1807. After filling many important stations,
with honour to himself and usefulness to the Church, he
ffiught his last battle and conquered his last enemy in
Maysville, Kentucky, 21st of August, 1845.
Mr. Collins went down to his grave full of years and full
of honours. He was a man the Church delighted to honour.
As a man, he was one of the noblest specimens — a noble
body and a noble soul. As a preacher, he excelled in argu
ment. He could use Heaven's burning logic. He abounded,
also, in illustration, and would relate anecdotes and incidents
with powerful effect. His preaching was distinguished both

384 THE HEROES OF METHODISM.
for pathos and power. " He preached like a man that had
measured eternity, and taken the dimensions of a soul."
Abundant seals he had to his ministry, "living epistles,"
among whom were Judge M'Lean and his brother. " Though
being dead, he yet speaks;" many rise up and call him
blessed. His name in Ohio is held in grateful remembrance.
" The long and eventful life of Mr. Collins is made up of
many important and interesting events. His history is
identified with the histiwy of the West. His usefulness as a
preacher is unsurpassed in Western Ohio. As a successful
pastor, we never knew his superior. His philosophic turn of
mind eminently qualified him to meet the objections of
sceptical minds, and many of this class have reason to
rejoice that they were blessed with his instructions. Broth
er Collins possessed a strong and vigorous intellect, a quick
and clear perception. His lively imagination enabled him
to employ the whole field of nature to illustrate the truths
of grace." — Minutes for 1845.
Judge M'Lean, who acknowledges Mr. Collins as his spir
itual father, has done a service to the Church in writing a
sketch of the life of Rev. John Collins. We only regret its
brevity. To it I am indebted for some anecdotes and inci
dents, as well as to other sources of information.

£itM&joriM anfo lllustrstiirnf.

COLLINS AND THE QUAKER.
Mr. Collins, when a local preacher, often preached in Quaker
neighbourhoods in his native state, New-Jersey, before he
emigrated to the West. He was to preach in a certain
place one evening. The night before, a Friend, who was

JOHN COLLINS. 385
opposed to him and his sentiments, had a peculiar dream.
In his dream he beheld the scenes of the last judgment,
and imagined himself weighed in the balance, and, to his
horror, found wanting. While expecting, in terror, his sen
tence, the Judge said, " Weigh him again," when suddenly
he awoke.
The next day, one of his neighbours invited him to attend
Mr. Collins's preaching, and judge for himself of the man he
was opposing ; but he declined most positively. His friend
then urged him to accompany him in, a short walk, for the
purpose of some special conversation ; he consented, and was
led unsuspectingly toward the place of worship. When he
found himself near, he attempted to return, but was urged to
enter, and he complied with the request. He agreed to hear
for once what the preacher had to say. He sat down, with
his broad brim on, and not in the best frame of mind to
hear; for he was full of prejudice as they were proceeding
with the opening service before the sermon. When this was
through the preacher arose, and, with the utmost solemnity,
gave out for his text, "Thou art weighed in the balances, and
art found wanting."
The Quaker was astonished, and the recollection of his
terrible dream made the discourse much more impressive.
As the preacher proceeded with his sermon, describing the
Scriptural standard of experimental religion, the Quaker was
convinced that he was indeed " wanting " in everything that
constituted genuine piety. He was convinced "of sin, of
righteousness, and of judgment ;" of the necessity of securing
a " wedding garment " that would qualify him to mingle
with those John saw with their redemption-robes before the
throne. He sought and found the Lord, and united himself
with the Church he had opposed ; and in him the preacher
found a sincere and steadfast friend.
Mr. Collins used to relate the anecdote, and conclude by
saying, " He made one of the best class-leaders I ever knew
in the Church."

386 THE. HEROES OF METHODISM.

COLLINS LAYING DOWN HIS COMMISSION :
Not his commission to preach Jesus and the resurrection,
this he never did till he
" The body with his charge laid down,
And ceased at once to work and live ;"
but when he was converted, he held the office of major
of the militia ; this he laid down when he received a com
mission in Immanuel'» army. The one who succeeded him
came to purchase his uniform and arms, and Mr. Collins
said to him, in his own peculiar style, " My friend, when
you put these on think of the reason why I put them off."
The remark -made an indelible impression upon his mind,
sunk deep into his soul, and led to important results. It led
him to reflect, and his reflections led him to act. He also
renounced his commission, and became a man of prayer ; he
yielded to the most illustrious of conquerors enlisted in
the army of the redeemed, and fought under the great
" Captain of our salvation."
COLLINS'S REMARKABLE DREAM.
While Mr. Collins was attending one of his appointments
in the West, he dreamed that he received at the Post-office
a letter bearing a black seal, and containing intelligence of
the death of his father then in New-Jersey. It made so
deep an impression on his mind that he made a record of it.
Two weeks afterward, on returning home, he received just
such a letter as he had seen in his dream, sealed with black ;
and the date of his father's death agreed with the record
in his diary. COLLINS'S FIRST SERMON.
Mr. Collins was afraid he should " run before he was sent,"
and therefore long resisted the conviction that it was his duty

JOHN COLLINS. 387
to preach the Gospel. Finally, he consented to try once,
and if he was successful in the awakening of one soul he
would consider this as evidence of his call to the ministry.
While on his way to a place of worship, a text suddenly
came into his mind, which he thought would be a suitable
theme for a discourse ; but he could not remember chapter
and verse. He entered a house, just as a young man was
reading the sacred Scriptures. Singularly enough, the text
he wanted to find was a part of the lesson read. He preached
from it with such power and pathos that the young man was
awakened under the sermon, and was soon after converted to
God, and became one of the most eloquent preachers in the
Methodist connexion. In the West he was well known, uni
versally beloved, and is still most deeply lamented. His
name was Learner Blackman. For many years he travelled
extensively, and preached the Gospel from the Ohio to the
Mississippi. His end was tragical and painful. Returning from the
conference which was held in 1815, in Cincinnati, he was
drowned in crossing the Ohio River. His conversion was not
the only fruit of Mr. Collins's first sermon. Ten more of the
family were converted under it. Heaven set the broad seal
of its approbation upon his first sermon, and he no longer
doubted or hesitated in regard to duty. He gave himself
wholly to the work, and " made full proof of his ministry,"
for he had everywhere living epistles, known and read of all
men. COLLINS'S SERMON IN CINCINNATI.
Mr. Collins preached one day in Cincinnati, to a large con
gregation, and feeling a desire to discharge his duty faith
fully and to the general acceptance of the congregation, he
became embarrassed, and utterly confused in his ideas, and
being wholly unable to recover himself, the thought occurred
to him while preaching, that so soon as the service was end-
17*

388 THE HEROES OF METHODISM.
ed he would leave the house, avoid his friends, and never
return to the town.
This suggestion he resisted ; but he was deeply mortified
and dejected. The next day he preached in the country on
his circuit, and felt uncommon liberty. This, before he was
aware, elevated his feelings, and he saw there was a selfish
principle at the bottom. On this view he retired to a soli
tary place, fell upon his knees, and poured out his whole
soul before God. He prayed fervently that he might be
kept from despondency on the one hand, and from an undue
elevation on the other.
Some two months after this, being at a love-feast in Cin
cinnati, a sister rose and told the congregation that she re
ceived the convictions which led to her conversion under the
discourse of Mr. Collins, which had given him so much pain.
Hearing this, " he thanked God and took courage." And
this led him to a resolution which was never afterward
shaken, that in preaching he would do the best he could and
leave the result to God.
Ministers often are left in the same way to teach them
wherein their great strength lieth ; " that it is not by might,
nor by power, but by my Spirit, saith the Lord :" — that
"Paul may plant, Apollos water, but God giveth the in
crease." The planting of the one, and the watering of the
other, availeth nothing without the divine blessing.

COLLINS AND THE CALVINISTIC WOMAN.
Mr. Collins once preached at a private house in Springfield,
Ohio. A Calvinistic lady was present, and remained after
the congregation, had left, to converse with him. She com
menced the conversation' by saying, " Mr. Collins, I don't
like your doctrines." With a mild and benevolent smile,
he observed, " I am sorry to hear you say so, sister ; but to
what particular doctrine do you object?" She, replied,

JOHN COLLINS. 389
" You do not preach the perseverance of the saints." My
dear sister," said he, " you are mistaken ; I preaeh to the
saints that they must persevere, or they cannot be saved."
COLLINS AND THE DRUNKARD.
One day Mr. Collins met a drunken man in the street, who
came up to him, and professing much regard, observed, " Mr.
Collins, you converted me some years ago," " I converted
you ! no doubt it was I ; it looks like my work."
COLLINS AND THE COUNTRY FUNERAL.
When the country was new and but thinly settled, Mr. Cot
lias was riding upon the banks of the Ohio River, some
thirty or forty miles above Cincinnati, in company with a
friend, when they came to the forks of the road ; the left
hand road led more directly to their place of destination,
the right was more circuitous ; but Mr. Collins, against re
monstrance, preferred the latter, from an impression which
he did not particularly define. It led to the mouth of Red
Oak, where the town of Ripley is now situated.
As they approached this point they saw a funeral proces
sion, which they immediately joined, and followed it to the
grave. It was the first funeral in that place. The corpse
was the wife of Mr. Bernard Jackson, an avowed infidel.
After the grave was covered, Mr. Collins made known to the
pepple that he was a preacher of the Gospel, and would
then preach a sermon to all that remained. No one went
away. He read for his text, " I am the resurrection and the
life : he that believeth in me, though he were dead, yet
shall he live ;" and preached with overwhelming power.
The solemnity of tbe occasion, and the circumstances
which brought him to the place, added, no doubt, to the
effeet of the discourse. No one could apply circumstances
more forcibly than Mr. Collins. There were many tears and

390 THE HEROES OF METHODISM.
sobs in the congregation. The infidel husband was over
whelmed ; and from that day and hour he renounced infi
delity, shortly after became a member of the Church, lived
to adorn the Christian religion, and died in peace. He had one
son, who is now a traveling preacher in the state of Indiana.
Mr. Collins believed in a special Providence. The inclina
tion to take the right hand road, he believed was prompted
by it, of which he could entertain no doubt, when he saw
the funeral procession, and preached to the mourning crowd.
" And is this," says Judge M'Lean, who relates this in
cident, " too small a matter for Deity ? Peter was called to
preach to Cornelius ; and his objections were overcome in
an extraordinary manner. Philip, being prompted by the
Spirit, joined himself to the chariot of the eunuch, and
' preached to him Jesus.' And who that believes the Bible
does not believe that the same Spirit operates more or less
upon Christians at the present day ?"
COLLINS AND J. B. FINLEY.
In 1833 Mr. Collins attended a camp-meeting near Bata-
via. Mr. Finley was preaching, and the power of the Lord
descended upon the people in a remarkable manner. The
preacher was divinely assisted. When ho was about two-
thirds through with his sermon, Mr. Collins, who was seated
on the stand, arose and touched him on the shoulder, and
said, " Now, brother, stop ; keep the rest for another time,
and throw out the Gospel net ; it is now wet, and we shall have
a good haul." Mr. Finley obeyed, the net was thrown out,
and there was abundance of fish when it was drawn in. —
Finley's Western Methodism.
COLLINS AND THE BANK-NOTE.
In 1832, when the General Conference held its session in
Philadelohia, Rev. John Collins spent the Sabbath in Tren-

JOHN COLLINS. 391
ton, N. J., and related the following anecdote to Wm. C,
Howell, Esq., with whom he put up. In a letter to me,
Mr. Howell says : " Father Collins, of Ohio, was a very inter
esting man. He was full of anecdote, but all were of a se
rious character, and calculated to profit. The only one I
recollect distinctly is that of the genuine bank-note."
When Mr. Collins was presiding elder in Ohio, he held a
quarterly meeting where the congregation was new to him.
At the love-feast, a brother of timid, doubting disposition,
arose and said, " Brethren, I feel to-day as though I was in
doubt what to say. Sometimes I think I have religion, and
then, again, I hardly know whether I have or not. I wish to
be a child of God, and save my soul ; but I hardly know how
it is with me. I should like to know what the brethren
think of me ;" and then sat down.
Brother Collins sat some time waiting for some one to re
ply to the brother. As no one spoke, he said he was moved,
as if by inspiration, to say what follows, although he did
not know when he began where he would end, viz. :
" A man is in utter poverty, deeply in debt, and has noth
ing to pay with. He is sorely afflicted in consequence of it.
He owes a thousand dollars. A friend pities him, and pre
sents him with a bank note sufficient to pay off the whole.
The man receives it with gratitude, and hastens to his credit
ors to pay off his indebtedness. On the way he meets a
friend, who, knowing his difficulties, and seeing him so
buoyant in spirit, hails him, and asks him which way? The
man tells him that a friend had presented him with a bank
note sufficient to pay his debts, and he was on his way to
do so.
" The friend says, ' Let me see your note.' He shows it to
him. The friend condemns it as counterfeit — good for noth
ing. The man's spirit sinks within him. He is disposed to
turn back ; but thinks again, ' I will show it to another friend.'
He does so. The second friend says, ' The note is good.' His
spirits are again elevated, and he proceeds onward and meets

392 THE HEROES OF METHODISM.
a third person, to whom he shows it. He says, ' It is counter
feit.' The man is discouraged, and returns home, and relates
the whole thing to his wife. The wife says, ' I tell you, my
d«ar, what I would do. I would take it to the bank, and
show it to the cashier, and ask him ; he will tell you all
about it.' " By the time Father Collins had got thus far,
the brother caught the idea, and with extended arms he
arose, his countenance beaming with celestial splendour, and
shouted at the top of his voice, " Glory to God, my note is

EEY. THEOPHILUS LESSEY.

THE REV. THEOPHILUS LESSEY.
Theophilus Lessey was one of the best preachers English
Methodism has produced. The following brief sketch of his
career is taken from the English minutes :
" He was born at Penzance, in Cornwall, April 7, 1787,
and was presented to God in the holy sacrament of baptism
by the venerable John Wesley. His father, who was an
esteemed minister in the Wesleyan body, endeavoured to
train up his son in the Lord's ways from his earliest infancy.
Nor were his labours vain. Our departed friend was e*rly
moved by the Holy Spirit's gracious visitations to "know
the God of his father, and to^erve him with a perfect heart
and with a willing mind." Deep impressions of God and
things eternal were made on his heart while at Kingswood
school ; and, at the age of sixteen or seventeen years, he be
came a partaker of that scriptural conversion in which the
divine life really begins. After some time he was thought
to possess talents which might, by God's blessing, render
him an acceptable and useful teacher of the Christianity
which he now personally enjoyed.. But at first he shrunk
from the task. His father also was of opinion that, from
his constitutional sensitiveness and timidity, he would never
be competent to the performance of public services. How
little did he then foresee the station which that diffident
youth would occupy among the guides and teachers of the
Church of God ! He engaged for some time as a local
preacher, and was afterward conducted through the usual
trials and examinations into that ministry which he exercised
with so much ability for nearly thirty-three years. The

396 THE HEROES OF METHODISM.
sphere of his labours became more and more extensive. He
stood forth as one of the most powerful preachers of God's
truth among us, and was, in the Christian sanctuary, 'a
burning and a shining light.' The memory of many bears
witness to his character as a public teacher. His under
standing was enlarged, vigorous, and sound ; his spirit was
richly imbued with sentiments most unfeignedly and deeply
evangelical; his attainments were of a highly respectable
order, and were sacredly devoted to the service of scriptural
theology, in which he greatly excelled ; and his gifts as a
preacher were of no ordinary rank. His sermons were re
markable for comprehensive views of divine truth ; for clear
expositions of the word and ways of God ; for a strain of
thought and feeling which was formed and guided by all
that relates to the cross ; for a lucid and orderly communi
cation of the lessons which he taught, a constant reference
to the varieties of Christian experience and practice, and an
eloquence eminently pathetic and powerful. It may justly
be said of him, that he was '^ workman that needeth not
to be ashamed, rightly dividing the word of truth.' When
he had for a series of years extended the benefits of his ser
vices, regular or occasional, through most parts of the con
nexion in the United Kjngdom, he was at length raised, in
the year 1839, to the highest station of the body, as presi
dent of the conference ; the duties of which station he dis
charged, for the short time that health was continued to him,
with exemplary zeal and fidelity ; but shortly after the con
ference over whieh he presided, he was seized with the afflic
tion which remained, with different degrees of severity, for
nearly two years, and at length issued in his removal to the
world of eternal life. During that affliction he afforded a
most edifying example of the ' end ' of a Christian ' conver
sation.' He thirsted for larger measures of sanctifying grace,
and rejoiced in the possession of them. All seemed mature.
'Christ,' said he, 'is my only hope. On his atonement I
rest — his precious atonement.

THEOPHILUS LESSEY. 397
1 In my hand no price I bring,
Simply to his cross I cling.'
" ' I cannot now kneel before God, as I used to do ; but my
mind is almost constantly engaged in prayer.' ' I live in
the favour of God. I am a poor, sinful, worthless creature ;
yet for the sake of Christ he has blotted out my transgres
sions, and cast my sins behind his back. But I want to be
wholly sanctified ; as the apostle says, " body, soul, spirit." I
want this body so to partake of this sanctifying grace that
even the nervous agitation which I feel when anything sud
denly surprises me may be done away, that in constant
calmness and quietness I may possess my soul.' 'I am
just now at the mercy-seat. I am casting myself there. It
is my place of refuge — my only refuge.' ' Precious atone
ment ! the sinner's hope.' ' O for more of God !' ' I
have had a restless, but a happy night. This room has
been a Bethel to me ; and so it has often been ; for here I
have held sweet communion with God from time to time.
0 how good the Lord is to me !' Two or three weeks be-.
fore his death he said, with uncommon emphasis, 'I am
sanctified ! sanctified by the grace of God ! O the mercy
and goodness of God !' Speaking of the sudden departure
of some of his friends, he said, ' If it be the Lord's will, I
should be thankful for such a departure ; but if he sees fit
to do otherwise by me, I trust he will give me patience and
strength to endure all his will. I little expected to be laid
by so long ; I thought I should have died in the harness ;
but it is all right. He has taken me from the hurry and
agitation of such a laborious and public life as mine has
been, and has led me into a comparatively solitary wilder
ness, apart from most of my friends, that I might look into
my own heart, to humble me, and to prove me, and to give
me, by more uninterrupted communion with himself, a fuller
meetness for my heavenly inheritance.' Speaking to Mr.
Scott on the subject of his affliction, he said, ' It has done
me good; and whether I live or die I shall be the better for

398 THE HEROES OF METHODISM.
it. I feel ready, quite ready, to go, whenever the Lord shall
call me.' On the Sunday before his death he was greatly
cheered and comforted by the visit and conversation of Dr.
Bunting, to whom he gave the most delightful testimonies
of the peaceful state of his mind, and of his preparation for
whatever the Lord might think fit to appoint to him. On
the day of his death he emphatically repeated a couplet
which was often on his lips :
" And when thou sendest, Lord, for me,
0 let the messenger be love !'"
His death was sudden. He had spent a comparatively
quiet and easy day, when, from the rupture of a vessel in
his lungs, the blood began to flow copiously. He rose from
his chair, apparently oppressed with a feeling of suffocation,
walked into his bedroom, sat down on the bedside, and with
a slight quiver, but without a sigh or groan, passed at once
to that rest for which it had pleased God so mercifully to
prepare him. He died June 10, 1841, in the 55th year of
his age, and the 33d of his ministry."

QmcbbUi mb $lInstrxti0KS.
MR. LESSEY AS A PREACHER AND PLATFORM
SPEAKER.
Mr. Watson once said to him, " You have the happy art
of touching the hearts of the people ; you reach their con
sciences, you move their affections, and by this means good,
great good, is done, in the conversion of sinners and the build
ing up of the Church." It was a remark of Billy Dawson's,
that Mr. Lessey " had the heart strings of the people in his
hands, and moved them just as he. pleased." The poet.

THEOPHILUS LESSEY. 399
James Montgomery, was a great admirer of Mr. Lessey, and
wrote a letter of condolence to Mrs. Lessey, when she was
left a widow. Mr. Lessey was also the intimate friend and
correspondent of the eloquent and elegant Robert Hall.
He excelled as a platform speaker as well as in the pulpit.
This is not always the case ; some ministers are giants in
the pulpit, children on the platform. There are others who
seem to be far more at home on tbe platform than in the
pulpit. Daniel Webster once said, " If a lawyer should be
shut up in a place like one of our ' tub pulpits,' he would
never accomplish anything."
Mr. Lessey was honoured by his brethren by being elect
ed president of the conference, and he is the only son of a
Methodist minister on whom such a distinguished honour
has been conferred.
Though dead, his pulpit and platform efforts will not
soon be forgotten ; the influence he left behind him is hallow
ing. He was buried close by the remains of Richard Wat
son, and within a few feet of the tomb of the venerated
Wesley. What sacred dust is sleeping there! What
mighty prisoners the grave holds there ! But the period
is coming when these sleepers shall awake at the sound of
the trump and rise to life immortal.
LESSEY AND DAWSON.
On the platform Mr. Lessey was sometimes a little playful,
but generally full of pathos. Mr. Thornton gives us the fol
lowing account of a misssionary meeting which Messrs. Les
sey and Dawson addressed. Mr. Lessey's address was emi
nently pathetic ; his health was then feeble ; he had suffered
from hemorrhage of the lungs several times. Mr. Lessey
described the greatness and glory of the Missionary work as
viewed by one who stands on the borders of the unseen world;
and he enlarged with his characteristic eloquence, softened,
but not enfeebled, on the universal charity of the Gospel.

400 THE HEROES OF METHODISM.
When Mr. Dawson arose to speak, he was overpowered and
burst into tears. Finding himself scarcely able to proceed,
he begged the president's leave to give out one verse of a
hymn, which was sung with much emotion by the assembly.
" Till glad he lays this body down,
Thy servant, Lord, attend,
And 0 ! his life of mercy orown,
With a triumphant end."
During the singing Mr. Lessey's face was wrapped in his
oloak, and for some time after he was deeply affected. After
the singing, Mr. Dawson made a characteristic and effective
speech. LESSEY AND THE INFIDELS.
In the month of July, 1829, two noted infidels, Carlisle and
Taylor, visited Stockport. They heard of the fame of Mr.
Lessey, and sent him a challenge to publicly discuss the
merits of the Christian religion with them. Of this he took
no direct notice, but at the request of a few friends, he
preached a sermon on the truth of Christianity. An over
flowing congregation attended on the occasion. The preacher
seemed to rise with the grandeur and dignity of his theme,
and the impression produced on the minds of his audience,
was uncommonly deep. Some could scarcely repress their
feelings, while Mr. Lessey, in his most powerful style of ar
gument and eloquence, proved and illustrated the truth of
Christianity, as the only basis of man's immortal hopes,
while he also exposed the absurdity of infidelity. Many in
fidels whose curiosity had led them to hear him, retired from
the chapel with something like the air and manner of crim
inals, when sentence had been pronounced against them.
LESSEY AND THE COUNTRY PREACHER.
On one occasion a country preacher whom Mr. Lessey
scarcely knew, had written to him at a time when he wa»

THEOPHILUS LESSEY. 401
much engaged, requesting him to make inquiries concerning
a situation for his daughter. A friend present signified that
he might delay this matter for a while. " No," replied he,
" I will do all I can to serve a brother minister. It is possi
ble that my own children may one day be thrown upon stran
gers." This certainly was acting in the spirit of the hymn,
" Help us to help each other, Lord,
Each other's cross to bear ;
Let each his friendly aid afford,
And feel his brother's care."

LESSEY'S PUNCTUALITY.
One stormy night when the wind was howling, and the
snow fell fast, Mr. Lessey had an appointment in the coun
try. Mrs. Lessey tried to dissuade him from going, saying
it was dangerous to venture out Such a night as that.
" Hush," said he, " you, as a preacher's wife, ought not at
any risk to dissuade him from the performance of his duty,
but should be ready to turn even your husband out in such
Weather, rather than he should neglect his proper wort."
LESSEY ON POPERY.
Mr. Lessey visited Dublin in 1839, and delivered some ad
dresses there, which were efficient and masterly. They
were baptized with Protestantism.
A subscription from a converted Roman Catholic lady was
handed up at one of the meetings, with a slip of paper, on
which was written, " A thank-offering of gratitude to Al
mighty God, for saving me, through the instrumentality of
the Methodist ministry, from the errors of Popery and the
horrors and expenses of the confessional." "Shortly after
this," says Mr. Fannin, who was present, " Mr. Lessey arose in
one of his most impassioned moods, and gave utterance to
bursts of eloquence, which astonished and delighted all who

402 THE HEROES OF METHODISM.
heard him. He drew a picture of Popery to the life, and
exposed it in its true colours; he assured the Irish Protest
ants that all the sound, good, and right feeling of England
sympathized with them ; and he also admirably showed the
singular fitness of Wesleyan Methodism in all the branches
of its agency, and its other institutions, to counteract not only
the errors of popery, but every error incident to man, and to
lead him to happiness here, and to heaven hereafter.
" Large subscriptions," adds Mr. Fannin, " and gifts of
land to build chapels and school-houses in different parts of
the country, were the immediate results of this speech, and
were acknowledged as such."
Mr. Lessey was requested to furnish a copy of his speech
for publication, but he replied, " it was altogether extempo-

LESSEY AND OLD JAMES.
A poor, aged member of the Society in Weymouth, was an
eminent example of Christian faith. He had passed the
years of his strength at sea, a rough, coarse, ungodly mariner.
His health failing, he was compelled to abandon the sea
faring life, and do what he could to provide himself with
support. He occasionally attended the Wesleyan Chapel,
and, yielding to the agency of God's Holy Spirit on his
heart, was made an humble and joyful partaker of divine
love. He longed to do something for the good of his fellow-men,
and was wont to " cast his bread upon the waters," by dropping
a useful word, as opportunity allowed, in the ears of others,
exhorting, encouraging, reproving, in some short terse sen
tence, every acquaintance he passed in the street. Mr.
Lessey found him too feeble to do any regular work. He
was receiving an allowance of five shillings a week, which
he expended in a way that deserves to be mentioned. Two
shillings and six pence he paid to his sister who was a poor

THEOPHILUS LESSEY. 403
woman, for his lodging and washing ; six pence a week he
set apart for the poor-box, the Missions, and for the support
of the cause of God in the town where he dwelt ; one shilling
a quarter he gave for a seat in the chapel, and another as
his contribution at the quarterly renewal of the society's
tickets ; thus reserving only one shilling and ten pence a week
for food, fire, and clothing. Yet old James, as he was called,
never wanted. His necessities were supplied, according to
his faith, by the bountiful providence of God ; and " he went
on his way rejoicing." He commonly spent the Lord's day
in the chapel and vestry. Taking his Bible and a little
bread and cheese with him, he repaired thither to the early
prayer meeting, and did not return home till the last evening
service was concluded. Mr. Lessey's ministrations were
exceedingly edifying to old James. To hear Christ pro
claimed in all his offices, (and this formed one of the pecu
liar excellences of Mr. Lessey's discourses,) was the joy of
his heart. Never did he meet his beloved pastor without
giving utterance to some strong expression of gratitude for
benefits received through his instrumentality. He has long
since entered into his rest, but his " works" of self-denying
charity " do still follow him." Such examples do not always
find a place in the annals of earth. Are they ever omitted in
the annals of heaven ?

LESSEY AND THE DRUNKARD.
One Sunday afternoon in Halifax, England, in 1825, a noto
rious drunkard repaired, as usual, to the public house ; but
the landlady refused to supply him with any more liquor
until the old score, which stood against him, was discharged.
At last, however, she consented to let him have a pot of
beer for his hat. Not a drop more would she give him ; and
he returned home mortified and vexed. On entering his
cottage, he perceived a tract lying on the table. It had just
18

404 THE HEROES OF METHODISM.
been left by a tract distributer. A wood-cut on the first
page attracted his attention. That cut represented a woman,
the mistress of a public-house, driving a drunken-looking
fellow from her door, while she pointed with one hand to a
long score on the wall, and held his hat in the other.
The man was thunderstruck. It was precisely such a scene
as the one in which he had just been an actor. He saw
what an object of contempt and derision he had rendered
himself by his misconduct, and resolved that he would
change his course. Having washed and dressed himself, he
set out, after tea, for a walk ; but as he passed the Wesleyan
Chapel, he was attracted by the singing which he heard,
and turned in thither.
Mr. Lessey was the preacher. The word of God as
administered by him, reached the heart of this poor sinner.
Jrom that time he resolved that he would regularly attend the
chapel, entirely withdrawing himself from the scenes of his
accustomed resort. Deep conviction had seized upon his
heart. He was heavily burdened with a sense of his guilti
ness before God, and earnestly sought acceptance with him.
The Sunday but one after the above mentioned event had
occurred, he again heard Mr. Lessey, and, during the sermon,
was enabled to commit himself by faith into the hands of
our Lord Jesus Christ. He instantly found the mercy for
which he mourned, and " went down to his house justified."
The change was not transitory. He continued stead
fast in the ways of tho Lord ; and more than a year after
wards, himself recited the circumstances of his wonderful
conversion in a Wesleyan lovefeast, rejoicing in that divine
compassion which had plucked him also as a "fire-brand
out of the burning."

EEY. JACOB GEUBEE.

REV. JACOB GRUBER.
The following sketch of the Rev. Jacob Gruber was prepared
by the Rev. T. H. W. Monroe, for the. Christian Advocate
and Journal :
"The Rev. Jacob Gruber was born in Bucks county, Pa.,
February 3, 1778. His parents, John and Plautina Gruber,
though natives of Pennsylvania, were of German descent and
dialect, their parents having emigrated from Germany. They
were members of the Lutheran Church, in which they had
been trained from infancy ; and, as a matter of course,
brought up their children in the same faith.
" At this early period Methodism was hardly known in
that region ; but it soon began to make an impression
through the travelling preachers, who, in their regular visits,
proclaimed the Gospel with such power and energy, that
many became awakened and began to cry for mercy. These
extraordinary meetings, attended with such unusual excite
ment, soon aroused the prejudice of some, and the alarm of
others, until stern opposition was raised against the new doc
trine, as they called it, and the Methodist preachers were de
nounced as false prophets. Very soon, under this preaching,
the subject of this memoir evinced considerable seriousness
and concern for his soul. The preacher who was the imme
diate instrument of his conversion has been heard to say, that
so violent was the opposition he had to encounter, so great the
embarrassments thrown in his way, and so discouraging the
prospects before him, that if he could succeed in getting one
soul converted to God, it would be a good year's work, and
would amply compensate him for his labour. His moderate

408 THE HEROES OF METHODIS^.
wish was more than granted. That year a gracious revival
of religion occurred, many souls were converted, and among
them was Jacob Gruber, then between ten and fifteen years
old. The precise year of his conversion cannot now be ascer
tained with certainty. His consequent connexion with the
Methodists, together with his burning zeal for the cause of
God and the salvation of souls, so exasperated his parents,
that after all their efforts to cure him of his Methodist religion
and zeal had failed, he was driven from home. Some time
afterwards, however, but how long is not known, they became
so far reconciled as to receive him back again. A short time
after this he was apprenticed to learn a trade, at which he
worked for several years, enduring great hardship and neg
lect. The bad treatment he received becoming known to his
father, (though Jacob never mentioned it, nor complained of
it himself,) he immediately went after him, demanded his
indentures, and took'him home. During all this time, and
amid all these discouragements, our youthful Christian contin
ued faithful to his God. By the advice of his father, he de
termined to remain at home and work at his trade, which he
had not quite completed. For this purpose a small shop
was erected, and tools and materials were procured ; but how
long he remained thus employed is not definitely known.
" During this whole time his religious zeal and faithfulness
knew no abatement. He had been appointed class-leader
and licensed to exhort. As a leader he was efficient and
useful ; and his labours and exhortations in prayer-meetings
were so greatly blessed, that many were awakened and con
verted through his instrumentality. This again produced
such religious excitement in the neighbourhood, and was so
offensive to the orderly notions of the professedly religious,
and withal excited such alarm for the safety of their children
and the Church, that the opposition of his parents was once
more aroused, and to a higher degree than before. With
the hope of extinguishing this wild-fire, as they called it, and
of arresting and subduing this dangerous delusion, as they

JACOB GRUBER. 409
imagined it to be, Jacob was peremptorily and finally driven
from their home ; for sooner than abandon his religion and
offend his God, he was willing to part with all the endear
ments of home and parents, believing with the Psalmist,
" When my father and mother forsake me, then the Lord
will take me up ;" and in his case this was most literally and
strikingly fulfilled. Pressed to the necessity of making his
election between an abandonment of his religion or his home,
he willingly and cheerfully chose the latter ; and, with great
Christian firmness, prepared to carry it into effect, With his
clothes in a knapsack on his back, he started on foot for the
town of Lancaster. On his way, he was providentially met
by a Methodist preacher, perhaps a presiding elder, who, after
a short conversation, advised him to commence calling sinners
to repentance in a larger field than heretofore ; and urged
him to fill a vacancy which had occurred on an adjoining
circuit, perhaps by the death of one of the preachers. He
consented, and immediately investing nearly all the money
he had in the purchase of a horse and equipage, went di
rectly to the circuit referred to, and laboured there until con
ference, which came on soon after, when he was admitted
into the ministry of the Methodist Episcopal Church, in the
spring of 1800, and appointed to Tioga Circuit.
" Though young and inexperienced, being only a little over
twenty-two years of age, he preached, and prayed, and suf
fered with all the zeal and stability of a veteran, and thus
early formed those habits of industry, economy, sobriety,
and abstemiousness for which he was ever after distinguished.
The privations and hardships of early life, with the blessing
of God, effectually trained him for the arduous work of a.
Methodist itinerant. So faithful and useful were his labours
wherever he went, that he soon rose to an honourable height
in the confidence and affections of the bishops and his seni
ors in the ministry ; as proof of which he was put into offices
of great responsibility at a very early age. He had only
finished his sixth year in the ministry, being just twenty-

410 THE HEROES OF METHODISM.
eight years old, when he received his appointment from
Bishop Asbury as presiding elder of Greenbrier district,
Virginia. " His different fields of labour, their great extent, &c, will
be seen by the following statement of the circuits, stations,
and districts to which he was appointed during the fifty
years of his ministry. By carefully examining the 'Minutes,'
it appears that some of his circuits were as large as sonic
districts are now, and the districts which he travelled were,
in extent, equal to, if hot larger than some entire conferences
at the present time. In the year 1800 he travelled Tioga
circuit; 1801, Oneida and Cayuga; 1802-3, Dauphin ; 1804,
Carlisle; 1805,Winchester; 1806, Rockingham ; 1807-1809,
presiding elder on Greenbrier District; 1810-1813, pre
siding elder on Monongahela District; 1814, Baltimore
City station; 1815-1818, presiding elder on Carlisle Dis
trict; 18 19, Frederick; 1820 and 1821, Dauphin circuit, Phil
adelphia Conference. Some time during the first of these
two years he was married to Miss Sally Howard, of Frede
rick county, Md. This he accomplished during his rest-iveek,
as he called it, so that he lost no appointment, but was
married and returned to his circuit ngain in time for the
Sabbath work ; 1822-3, on Bristol circuit ; 1824, Lancaster;
1825, Burlington; 1826-7, Chester ; 1828, stationed at St.
George's, city of Philadelphia ; 1829, Gloucester ; 1830, Sa
lem ; 1831-2, Waynesburg ; 1833, Port Deposite. In 1834,
because of the ill health and enfeebled condition of his wife,
he was transferred back again to the Baltimore Conference,
and stationed at Sharp-street and Asbury, Baltimore City.
During this year Mrs. Gruber died in great peace, and was
buried in the old family burial ground in Frederick county,
Md. In 1835, he was reappointed to Sharp-street and
Asbury; 1836, Ebenezer station, Washington City; 1837,
Carlisle circuit. At the close of this year he was married to
Mrs. Rachel Martin, of Lewistown, Pa.; 1838-9, stationed
at Sharp-street and Asbury, Baltimore ; 1840-41, Lewistown

JACOB GRUBER. 411
circuit; 1842-3, Mifflin ; 1844, Trough Creek; 1845, War
rior's Mark; 1846, Shirleysburg ; 1847, East Bedford, but
was changed by the presiding elder to Huntingdon circuit,
which he travelled during the year; 1848-9, Lewistown
circuit. Unable to attend the last conference, March, 1850,
by reason of affliction, he addressed a letter to one of his
¦ brethren, Rev. S. V. Blake, in which he took an affectionate
leave of the conference, and asked that a superannuated
relation might be assigned him for one year, thus allowing
him to have his jubilee, after fifty years of toil. The confer
ence complied with his request, and also directed the secretary
to address him a letter expressive of their affection and
sympathy. During the whole of his half century of itinerant
labour there was not a gap or intermission of four consecu
tive weeks for any cause whatever. This is a remarkable
fact, and worthy of record, as it so seldom occurs, even
among the healthiest and strongest of ministers. His work
was divided as follows : thirty-two years he spent on
circuits, seven in stations,' and eleven as presiding elder on
three different districts.
" After finishing his work on Lewistown circuit, (and he
worked up to the last Sabbath in February, without any
abridgment of duties,) he started with his wife for Baltimore
city, hoping to reach the conference, which sat in Alexan
dria, Va. Passing through Carlisle, he preached his last
sermon in that place on Sabbath night, March 3, though
with great suffering, as he was much indisposed. He reached
Baltimore in a few days, but his pain was extreme, for violent
inflammation had seized his right foot, which, to the skillful
eye of his physician, soon developed the fearful fact that
saline mortification or Pott's gangrene, had become estab
lished. At the instance of his medical adviser, he hastened
home to his residence in Lewistown — a sufferer indeed.
"The best medical advice within reach was immediately
procured, and all was done that skill, medicine, and atten
tion could do to arrest the progress of this terrible disease,
18*

412 THE HEROES OF METHODISM.
but in vain. Though his vigorous constitution, the skill of
his physicians, and the constant attentions of his wife and
friends, did much to delay the crisis, and lengthen out his
days, yet, after his sufferings had been protracted for nearly
three months, disease gained the mastery, his strength gave
way, and he sunk to rally no more. Unaccustomed to
affliction for more than threescore years, it was a most painful
trial to him to be confined to a couch and tortured in body.
He often said it was a new, strange, and mysterious lesson
he had to learn. At first, with painful days and restless
nights, his patience and fortitude were taxed to their utmost
capacity. It was difficult for him to reconcile his present
suffering with his past long life of labour, activity, and health.
But as grace was needed, it was kindly bestowed ; and
sweetly was he mellowed down into true Christian resigna
tion. Now he began to perceive that having finished his
work, and through a long life having, to the best of his ability,
done the will of God, all that remained was to suffer his will.
"His affliction had a most happy influence upon his
heart and feelings ; they became so tender, humble, simple,
pure, and holy, as to indicate clearly that his Heavenly
Father was just finishing the work preparatory to his recep
tion to glory. He punctually attended to his religious
duties and devotions during the whole period of his confine
ment until within two days of his death, and, being generally
able to kneel, officiated in turn with his wife at family
worship. So fixed were his habits of devotion, so great his
love for the privileges of the sanctuary, and the public as
well as private means of grace, that he would not consent to
remain at home on the Sabbath, but was carried to tho
church by his brethren in a chair or on a bench, that he
might hear the word of God and be comforted, if he could
no longer preach it himself. This he continued to do up to
the Sabbath before his death. The last Sabbath he spent
on earth, he was in the house of the Lord, morning and
evening, and listening to a discourse delivered by the

JACOB GRUBER. 413
preacher of the station from a text which he himself had
selected, viz.: 1 Pet. v, 10, 11, 'But the God of all grace,
who hath called us unto his eternal glory by Christ Jesus,
after that ye have suffered awhile, make you perfect, stablish,
Strengthen, and settle you. To him be glory and dominion
forever and ever. Amen.' This day he seemed to enjoy
himself more than usual during the public worship, having
less pain to distress him. It was very gratifying to see how
God was graciously answering prayer in his behalf, and was
gradually softening the violence of his disease, and kindly
and gently smoothing his pillow as the eventful moment ap
proached. "Not allowing himself to indulge any certain hope that
his disease could be removed, he hastened to adjust his
temporary affairs. In the disposition of his property by
will, the aged and worn-out preachers, the widows and
orphans of those who have died in the work, and the mis
sionary cause, are beneficiaries. A real and genuine friend
to all that was good, he showed himself true to the last.
" He was taken suddenly worse on the evening of the 23d
of May, having several attacks of fainting or swooning : and
no doubt the work of death began at that time, as he
gradually grew weaker and weaker until, forty-eight hours
afterward, the scene closed. It was a matter of regret to
me that my appointments required me to leave on the
morning of the 24th, and I was thereby deprived of the
privilege of being with him in his last hours. His attentive
neighbour, Rev. S. V. Blake, however, had the mournful
satisfaction of ministering to him even to the last, and his
unwearied devotion to the bedside of the venerable man is
worthy of all commendation. From him I have learned the
particulars connected with the closing scene. Brother Gruber
was perfectly conscious that his end was rapidly approaching,
and he sighed for the happy release. He requested Brother
Blake, if it could be ascertained when he was about to die,
\,o collect a few brethren and sisters around him, that they

414 THE HEROES OF METHODISM.
might (to use his own Words) ' see me safe off"; and as I am
going, all join in full chorus and sing, On Jordan's stormy
banks I stand,' &c. A few hours before he died he asked
Brother B. whether he could stand it another night ; and was
answered, that in his judgment he could not. 'Then,' said
he, 'to-morrow I shall spend my first Sabbath in heaven !
Last Sabbath in the Church on earth — next Sabbath in the
Church above!' and with evident emotion repeated, 'Where
congregations ne'er break up, and Sabbaths never end !'
Brother B. perceiving that he was fast sinking, and could only
survive a few moments, asked him if he felt that he was even
then on the banks of Jordan ? to which he replied, with
great effort, and these were "his last words, ' I feel I am.'
He was exhorted to trust in Jesus, and not to be afraid,
but to look out for the light of heaven, his happy home ;
and then, in accordance with his request, the hymn he had
selected was sung, but ere it was concluded his conscious
ness was gone. The singing ceased, a death-like stillness
reigned, only broken by his occasional respiration, and an
overwhelming sense of the presence of God melted every
heart. A minute more, and his happy spirit winged its way
to its long-sought rest without a struggle or a groan — so
calmly, so peacefully did he fall asleep in the arms of Jesus.
O ! it was a privilege to be there. To see so aged a servant
of God finish his course with such confidence, such compo
sure, such firmness, such blessed hope of glory beaming from
his countenance, was a privilege indeed, tho grandeur of
which we will not attempt to describe.
" Thus has fallen one of the oldest and most faithful min
isters of Christ, aged 72 years, 3 months, and 22 days.
" He shared the sympathy of the whole community during
his affliction, and marked respect was paid to him and his
family at the interment. Brother Blake conducted the
funeral services, and delivered a discourse founded on Matt.
xxv, 2 1 , in the M. E. Church, to a large concourse of all denom
inations, and citizens in general, after which the body was

JACOB GRUBER. 415
committed to the earth, to sleep there till the resurrection
morning. Subsequently the association of preachers for
Huntingdon District, passed resolutions expressive of their
high regard for his character, and similar proceedings were
had in the preachers' meeting at Baltimore City, in the
convention of stewards for this district, and in the Quarterly
Conference of Lewistown and Mifflin circuits,
" Brother Gruber was, in many respects, an extraordinary
man. In his character there was a rare combination of traits.
Some of the harsher and more unpleasant of these were fre
quently most prominent, and, to the superficial observer, they
were made the standard by which his whole character was
judged. By such a rule, however, great injustice has been
done him, for in this way should no man's character be
measured. All the different traits should be taken together,
all the features should be viewed at the same time, and a just
and righteous balance struck, or the decision will be partial,
the judgment inaccurate, and the portrait will fail to be an
exact resemblance of the original.
" There existed in him a very unusual combination of
severity and lenity. Faults in professors of religion he never
spared, but felt himself bound, as a faithful watchman, to
reprove; and this he did, sometimes, with withering sar
casm, and always with great severity and sharpness. Ap
parently he seemed to select such opportunities, and such
language, as would make the deepest impression and inflict
the greatest torture. But under this apparent harshness
(which is attributable, in a great measure, to the rigid dis
cipline under which he received his early training) there
was an inexhaustible vein of lenity and kindly feelings.
Though he always used a sharp instrument in probing the
wound, and did not always use it with a steady and tender
hand, yet so soon as the true signs of contrition, convales
cence, and amendment were discovered, he had always a
healing balsam to apply. And if some might suppose that
his harshness and severity were excessive, others, having an

416 THE HEROES OF METHODISM.
equal opportunity of judging, might decide that his lenity
and kindness were equally excessive. In all cases, however,
whether of severity or lenity, it cannot be doubted that his
motives were always pure.
" In him rigid economy and great liberality were strangely
blended. This was another of his peculiarities ; but the
combination was often overlooked, from the fact, that while
his economy was always visible and notorious, his liberality
was generally silent, modest, and unostentatious. He never
allowed himself to indulge in luxury, nor gave any counte
nance to superfluity. He permitted nothing to be wasted,
no needless expense to be incurred, and saved everything
that could be turned to good account. In dress, in diet, in
the transaction of business, in the management of his cir
cuit or station, the same rules governed him. His rigid ad
herence thereto has, in the estimation of some, fixed upon
him the reputation of being parsimonious. But they did not
know him. His benefactions may be said to have been
munificent— for he has given away to needy individuals, to
wards the erection of churches, to literary institutions, and
by his last will has bequeathed, for the benefit of worn out
travelling preachers, widovvs, and orphans, and ultimately to
the missionary cause, sums making in the aggregate a larger
amount than is often contributed by men of his means. The
excellency of his course, as he himself has often remarked,
is seen in this ; the great objects which he kept steadily in
view by the rigid economy of his life were, first, to set a
good example before his brethren and the younger preach
ers, who, he feared, were becoming too extravagant and
prodigal ; and, secondly, that thereby he might be able to
give the more to all benevolent objects. Thus his economy
became the means of his liberality, and fully acquits him
from the charge of parsimoniousness. If he carried his
economy to an extreme, as some supposed, which, however,
is very doubtful; yet the fault was not only fully covered,
but overbalanced, by the good use he made of it. If any

JACOB GRUBER. 417
benevolent enterprise was started by the Church in the place
of his residence, or its vicinity, the first application was gen-:
erally made to brother and sister Gruber, that they might
head the list, and by their liberality stimulate others. And
this they but seldom failed to do, and never when the neces
sity and propriety of the measure were beyond doubt.
" He was a man of untiring energy and industry. His
energy was kindled, his principles moulded, and his habits
formed, in the school of early Methodism in this country,
and after the model of some of the most useful and efficient
Methodist preachers. Nay, like St. Paul, he could say, that
he was ' in labours more abundant.' He performed more
work, preached more sermons, endured more fatigue and
hardship, with less abatement of mental and physical ener
gy, than perhaps, any other minister of his times. Indeed,
the steady and glowing flame of his zeal and industry was
never quenched until extinguished by death. He knew no
cessation, nor even- abridgment of labour, until just three
%ionths before his departure, and only then when arrested by
disease. Truly he ' ceased at once to work and live.'
" He possessed a strong and vigorous mind, which gene
rally exhibited itself as well in conversation as in his sermons.
Had he been favoured with a thorough education, there is
reason to believe that he would have been surpassed by few.
He displayed an originality of thought, a sharpness and
readiness of wit, an aptness of illustration, together with a
flow of cheerfulness, which made him an interesting and in
structive companion. The vigour of his mind, which seem
ed to ripen and mature with his years, evinced none of that
infirmity which was stealing upon his body, and displayed
no diminution of strength up to the last hour of his earthly
existence. " He was a sound theologian. None will charge him
with a want of orthodoxy. Thoroughly posted up in the doc
trines of Methodism, from the works of Wesley, and catch
ing the living inspiration from the lips of Asbury, Whatcoat,

418 THE HEROES OF METHODISM.
M'Kendree, and others, these doctrines became to him that
system of divinity most in accordance with the Holy Scrip
tures. Nor was he unacquainted with the doctrines and
usages of other denominations, as laid down in their books.
His sermons gave unmistakable evidence of this, when he
felt it to be his duty to come in contact with them. As a
preacher, his pulpit discourses were always good, and some
times almost overwhelming. Generally, he took a sound
and correct view of Scripture, pursued his own course in its
exposition, and preached with great zeal and energy, and
often with considerable effect. In exposing false doctrine,
and unmasking false religion, he was quite caustic, and fre
quently successful.
" But Jacob Gruber is gone, and his voice is silent in
death. Yet his name and his deeds still live. Thousands
now living on earth will remember him with gratitude ;
while thousands more have already welcomed him to the
mansions of rest ; and, beyond all doubt, many will rise up
in the judgment, and call him blessed." 4t
The following statement received from an old minister,
who does not allow me to mention his name, shows that the
opposition of Mr. Gruber's parents, mentioned in Mr. Mon
roe's sketch, must have entirely vanished in the course of
years :
"About the year 1830, I travelled Bristol circuit, which
reached up to 'Haycock Mountain,' where the Grubers lived,
and where Jacob was born and spent the days of his child
hood and youth. Here lived his brothers Peter and John, and
his mother resided with a sister, who was married. The father
died some years before. The mother died in 1832, from old
age, hot disease. 'The weary wheels of life stood still.'
Her death was triumphant. The children were all members
of the Methodist Episcopal Church. Peter was a class-lead-
fir, John only a private member. We preached every two
weeks at Peter's on a week night. He lived in a large stone
house, having a grist-mill under the same roof. We used

JACOB GRUBER. 419
to go through the mill to bed when we lodged there. It
was said that Peter was the richest man in the township,
and yet he and his wife, worked harder than any southern

QmcbbUb mb lllttstrstifliis.
GRUBER'S CONVERSION AND ENTRANCE UPON THE
WORK OF THE MINISTRY.
"In 1791 the Methodist preachers Came into my father's
neighbourhood. G. Bailey and J. Lovell were the first we
heard. Many strange things were said about them ; some
were afraid of them, called them false prophets, and other bad
names ; but many went to hear them, and some got awakened.
In 1792, S. Miller and J. Robinson preached for us, and a
class was formed. Father and mother, and a dozen more
joined ; so did I, though only a schoolboy. I got little or
no schooling after I was twelve years old ; father had other
work for me to do. Under deep Conviction I went from
meeting to my closet, sought the Lord early and diligently,
and found peace and comfort to my soul. We had good
meetings. The Lord Was with us. But the next year my
father was ill treated by one of the preachers, got prejudiced
against the Methodists, and ordered me off to hunt a master
and learn a trade. I went to Lancaster county, was bound
apprentice, served out about half my time; was not well
used ; was taken sick. In the meantime my father got
among the Methodists again, and very kindly came and took
me home, built me a shop to get my trade complete, and go
to work and make my fortune, as it was called. We had
regular meetings and a revival. My brother and others

420 THE HEROES OF METHODISM.
were powerfully converted. We had wonderful meetings.
The cries of mourners, and shouts of converts, were painful
to some whose heads were softer than their hearts. Somo
were offended, persecution arose, many false reports about
our meetings ; and, as I was leader and had licence to ex
hort, much blame fell on me. Some neighbours, who were
enemies to the Methodists, brought the evil reports they had
heard or dreamed to my father, and set him against his
family and the Methodists, and as I was a ringleader, as
some said, there were no quarters for me ; so I was driven
away, left father and mother, brothers and sisters, shop and
tools, all behind, took my clothes in a wallet, &c. I found
friends who knew m}' situation and the exercise of my mind.
They said Providence opened my way to travel. They
recommended me to the Philadelphia Annual Conference.
Some of the preachers encouraged me. One said I would
kill myself in six months ; another said one month would
end my labour, the way I exposed myself. I had got a
low-priced white horse. One of the preachers, who knew
how I got out, said to me, ' Well, you have got on the
"Pale Horse," death and hell will follow you, only take
care and don't let them get before you.' So I had some
comforters. My thoughts were, perhaps they would send me
into Delaware, a sickly country, to finish my work in a year,
and then go to my long homo. But instead of going down
I had to go up — up rivers and mountains, and take my de
grees among lakes and rivers, and Indians, for two years.
" A mysterious Providence brought me into the travelling
connexion. I was not a volunteer; I was pressed into the
ranks. I never applied for licence to exhort, nor to preach,
nor for a recommendation to conference. My friends did all
that for me. A gracious Providence has ' my life sustained,
and all my wants supplied.' Hitherto ' the Lord hath helped
me,' ' and I hope, by his good pleasure, safely to arrive at
home ;' but not till my work is done." — J. Gruber.

JACOB GRUBER. 421

GRUBER'S ACCOUNT OF HIS FIRST TWO YEARS IN
THE ITINERANT MINISTRY.
" In reading some pieces about old times, I thought I would
give my beginning. In 1800 I was driven from my
father's house, with my all in a wallet on my shoulder.
My brethren recommended me to the Philadelphia Confer
ence. I was sent to Tioga circuit — a four weeks' circuit, all
alone. It was a large circuit, and I had only a few rest
days in a month. The lower part of it was Wysock, then
Towanda, Sugar Creek; the point up the Chemung some
distance ; then up the North Branch, above the Great Bend,
as they called it. We had good meetings, the Lord was
with us. Being young, only a stripling, I requested, and the
presiding elder brought a preacher with him to the second
quarterly meeting to take my place. The stewards paid
me my expenses — between four and five dollars, and sixty-
seven cents quarterage, for two quarters. Then I was sent
to Herkimer circuit, with Father A. Turk, the last two quar
ters of the year ; in which time we took in Mohawk circuit.
Then we had the country from Jericho to near the head of
the Mohawk River, in a six weeks' circuit, for three preachers :
we had good and great times.
" I was told there was no need of me at the conference,
so I continued in the work, and got my appointment for 1801
to Cayuga circuit, with J. Newman. This year was full of
changes. Oneida was added to Cayuga. I went one round
on Seneca circuit, which included the country between
Cayuga and Seneca Lake, and all beyond the Genesee
River. "The last quarter I was on Chenango circuit. We
had prosperous times this year. Persecutions and opposi
tions from different quarters — no new thing. What a
change since that time ! The Albany district was then in
the Philadelphia Conference. In two years I travelled all

422 THE HEROES OF METHODISM.
over every circuit, from Tioga Point to the head of the North
Branch ; then to the head of the Mohawk River, from Jeri
cho to Cooperstown ; then to Utica, and to Rome ; from
Rome to Paris ; then to Geneva ; and then to Jerusalem, and
all the places between. The people were kind, and treated
me better than I deserved. Here ends the second year's
work and travels." — J. Gruber.
GRUBER'S PERSONAL HABITS.
Mr. Gruber generally rode on horseback, as the old itiner
ants all did. They seemed to think it a sin to ride in a
carriage or in any other way than on the animal's back.
He was the very personification of neatness, as well as plain
ness. He generally wore a drab hat, and a gray suit, of
quakerish cut. He was very eccentric, and remarkably sar
castic. His conduct was marked by not a few singular
whims. He could not endure cats, dogs, tobacco, tea, cof
fee, canes, veils, or any superfluities whatever. He consider
ed them evil, only evil, and that continually ; and he de
nounced them in no measured terms, and his practice was
in perfect accordance with his preaching.
His aversion to dogs amounted almost to a monomania ; he
would expel them without mercy, from the house, the yard, or
the high road, whenever they came in his way. It is said, even,
that he once stopped a funeral procession and got out of his
carriage, in order to drive away some dogs who were follow
ing the mourners. After attacking the dogs lustily and suc
cessfully, he remounted the carriage, and allowed the pro
cession to go on.
During the session of a conference in Philadelphia, he
preached at the Union Church, from Matt, ix, 10 : " Provide
neither gold, <fcc, nor yet staves," &c, and he said, " with
out canes ?" " And were you not in danger of falling down
without them ?" Some of the preachers had procured ivory-
headed, and Others silver-headed canes, and he wished to

JACOB GRUBER. 423
express his strong disapprobation of the practice. There was
something so quizzical in his countenance, that the preachers
were ready to smile in advance, before anything was said,
because they expected something, and were not disap
pointed. GRUBER AND THE VEILS.
In preaching at a certain p}ace where some of the women
were in the practice of coming in rather late, he said, " It
was no wonder ; they were doubly blinded : blinded by the
God of this world, and then they had ' towels' before their
feces, poor creatures, how eould they see <"
GRUBER'S POWER IN PRAYER.
Many men excel in preaching, but not so many in prayer.
The heroes of Methodism were distinguished for power in
preaching, power in singing, and power in prayer. There
must have been something very extraordinary in the follow
ing prayer for Brother Howe to remember it a half a century :
"In May, 1800, or 1801, at a quarterly meeting on old
Delaware circuit, when the Rev. William M'Lenahan, presid
ing elder, and Rev. D. Higby, and Jacob Gruber, were circuit
preachers, we had one of the most extraordinary and power
ful times I ever saw. It seemed to resemble the day of Pen
tecost : the sermon by the presiding elder was very power
ful : under the prayer by Brother Gruber, the barn where we
were assembled was shaken, and the people almost instantly
sprang to their feet, and shouts of joy and cries for mercy
filled the place, and many fell to the floor, and others were
filled with fear and fled. It was a glorious time, never to be
forgotten. We returned home with our hearts burning
within us, like the two disciples whp went to Emmaus." — .
Rev, Samuel Howe.

424 THE HEROES OF METHODISM.

GRUBER AND THE DEVIL'S FIRE-BRAND.
Mr. Gruber was a great enemy to tobacco, whether used in
chewing, snuffing, or smoking, When he travelled Chester
circuit, Pennsylvania, he put up at the house of a brother,
whose son, in order to be courteous, offered him a segar.
Mr. Gruber felt indignant, and said : " What do you stick
your devil's fire-brands at me for ?"
GRUBER'S POSSESSIONS.
Mr. Gruber was once riding near his father's house, and
pointed out to his first wife the beautiful farm of his brothers.
She inquired, "My dear, where is yours?" "Here it is," said
he, "the road on which we are travelling."
" No foot of land do I possess,
No cottage in the wilderness."
He was disinherited when he joined the Methodists, and
expelled from his father's house, but " when his father and
mother forsook him, then the Lord took him up." After
ward, as we have seen, the parents were reconciled, united
with the Methodists, and died in the bosom of the Church. —
Rev. G. B. Bowen.
GRUBER ON EXTRAORDINARY MANIFESTATIONS.
" At a meeting on Greenbrier District, Baltimore Conference,
in 1807, we had the common shouting exercise, the jumping
exercise, the running exercise, the dancing exercise, the whirl
ing exercise, the pointing exercise, the crying exercise, &c,
<fec. When any ask me to explain all these antics 'or exer
cises, I say I do not explain what I do not understand.
Many who had these exercises did not understand them —
would not account for them. I am not called to analyze or
methodize the jerks : have no tools for that work. At one

JACOB GRUBER. 425
of the camp-meetings in Greenbrier, there were some Pres
byterians with tents. In one of them there was much pray
ing and shouting. I asked them where they belonged.
They said, ' To the Presbyterians.' I said to them, ' In those
places they would not own you ; you make too much noise.
Who is your preacher V They said, ' We have none ; we
hold prayer-meetings, and meet with the MethodistSi We
have someoccasional supplies.' I was told a young minister
came ' hunting a call.' He preached or read a sermon, and
had the appearance of a dandy. One of their elders asked
him whether he had ever had his soul converted. His tem
per rose, and he said he was sent to preach to them, not to
be examined by them. They told him, if he had never been
converted, they did not want him to preach to them : so he
did not even get a ' common call.' Poor fellow, he would
have to try it again and again.
"Ah old preacher came and preached. Some in the
congregation fell, as was customary then, and the preacher
fell himself. It was said, after he got up, he preached like
another man. When he got back to his congregation, his
preaching was so different from what it had been, that some
got alarmed, and made inquiry whether he had turned a
'New Light.' He replied, No, it was the old light, but
newly snuffed. What a good thing it would be to have
our lamps frequently trimmed, and our candles snuffed!
May the Lord shine away all our darkness, and make us all
light in him. Yours respectfully." — J. Gruber.
GRUBER LOST AMONG THE MOUNTAINS.
"My travels among the Pendleton and Greenbrier mount
ains were hard and severe. One very cold night in the
winter, I took a path for a near way to my stopping-place,
but got out of my course, wandered about among the hills
and mountains, and to the top to see clearings, or hear dogs
bark, or roosters crow, but all in vain. After midnight thu

426 THE HEROES OF METHODISM.
moon arose. I could then see my track, the snow being
about knee deep. I went back till I got into the right
course, and reached my lodging between four and five o'clock.
The family were alarmed, and said I was late ; but I called
it early. Lay down and slept a little, got up for break
fast, then rode part of the day, and filled two appoint
ments. I took no cold ; the Lord supported me, and gave
me strength according to my day and work. Thank him
for it.
" At the end of the first year in this district, I had a chain
of appointments through Greenbrier district to Baltimore
Conference. I went from Tygart's Valley to the head of
Greenbrier, a wilderness of hills and mountains, through
which there was only a path. No house was to be found
for more than twenty miles. On one occasion, the snow
was gone into the valley ; no one told me of any danger ; I
got to the path and hills about ten o'clock ; soon found snow
near knee deep, and no track. It began to rain ; got to Cheat
River about two o'clock ; found it between two and three
feet deep. Half way across, the ice was too hard to break.
Got on it, and made my horse do the same, and got over.
Went on ; night came on ; lost the path, and had to stop.
It began to snow and blow — a cold storm. It froze hard ;
had to sit all night on my horse, or stand by his side. Heard
panthers scream, and other beasts howl. It was a long,
painful night. I thought I was dreaming ; but found it a
waking and frightful reality. When light came I found my
path ; got to the Greenbrier River about ten o'clock ; found
it like Cheat River, the day before, and got over it just the
same way. Got to a friend's house about eleven o'clock.
They were frightened at seeing me, for no one had come
through the wilderness by the path through the winter ; no
one would have ventured who knew the danger. Neither my
horse nor I had eaten anything since the morning before.
Next day I overtook my appointments ; went on, filled them
all, without catching cold ; though the cold caught and held

JACOB GRUBER. 427
me fast one night for true. Hitherto has the Lord helped
me." — J. Gruber.

GRUBER'S REPROOF OF PARENTAL INDULGENCE.
There is much of the spirit of Eli in the world — criminal
parental indulgence ; especially where the parents have risen
from poverty to wealth. But few ministers would reprove
with the fidelity of Jacob Gruber ; and if they did, they would
probably receive as few thanks as himself.
" In one of the circuits I found a local preacher who had
been an itinerant, but had married, settled himself quite easy
and independent, got rich, and had a fine family ; but none
of his children had religion. On a Sunday afternoon, while
sitting with him and his wife, a very fine young man and a
tine young lady came in. The preacher introduced them
to me as his children. After a friendly conversation, I took
upon myself to be master of ceremonies, and introduced the
father to the son after this manner : ' This is your father ;
he is a plain Methodist preacher ; he is trying to persuade
all to come to Christ for salvation : the young to seek first
the kingdom of heaven, and children to honour and obey
their parents. What will his congregation think when they
look at you, his son, his oldest son ? the Lord pity you.'
Then I spoke to the father : ' This is your son, this fine, gay,
fashionable young man, with his ruffles and nonsense about
him, is the son of a plain Methodist preacher. What will
your congregation think of you when they hear you preach,
and see your son as he is ? Will they not- think of Eli, the
priest ?' This was amusing to the fine young lady. I then
turned to her, and said, ' This is your mother, this plain,
old-fashioned woman, is your mother. She prays for you,
is trying to get to heaven, and will probably leave you be
hind, in a world of pride, -vanity, and folly. Look at
her. Who that looks at you would guess that you were re
lated to her V I then spoke to her rnother : ' This is your
10

428 THE HEROES OF METHODISM. ,
daughter, this fine-looking young lady, with her ruffles, rings,
curls, locket, and silly needle ornaments about her. Look
at her. What will the people think of you and her ? You
a professor of religion, and a preacher's wife. Some will
think, that though you are plain yourself, you love to see
your child gay and fashionable ; but they will wonder who
buys those costly toys and trinkets, father or mother. Others
will think that your daughter is master and mistress both,
and does as she pleases. But some will fear that, with her
beau-catchers, she will catch a fool and go to destruction.
This would be no comfort, or credit to you or her.' Here
ended the introduction ; but I got little thanks for my cere
mony, politeness, and plain-dealing. Amen." — J. Gruber.
GRUBER AND FATHER RICHARDS.
"At the conference in 1805, held in Winchester, Virginia,
I was left on Winchester circuit. J. Richards, a fine, sensi
ble young man, was my colleague for two quarters. He was
then taken away by the presiding elder, to fill a station from
which a preacher had run away, to be a parson in a Protestant
Episcopal Church. At the conference the character of J. Rich
ards was fair and good ; he had a very young though serious ap
pearance ; and one of the old preachers said, he wished ' that
some old preachers were as serious and solemn as that young
man.' Bishop Asbury looked pleasant, and said, 'Do you
make any allowance for solids and fluids V The young man
preached very nice well-connected sermons, fifteen or twenty
minutes long. He was very studious. Take a sample. A
man asked him to stop and dine at his house, being on his
way to his afternoon meeting. He stopped, the man took
him into the house, left him in a room, and went to feed his
horse. On coming back to the house, he met the young
preacher coming out, with his saddle-bags on his arm, and
asking for his horse. ' Why,' said the man, ' Mr, Richards,
you must not go away ; stay for dinner.' The preacher spoke

JACOB GRUBER. 429
out, ' I cannot stay here. There are young persons in an
other room, laughing and talking, who interrupt me in my
studies. Did you not know I was a minister ? Why would
you let me be so insulted V All the man could say would
not pacify the minister ; he must have his horse, and go
where his studies would not be hindered or interrupted ; so
he went on.
" He was then sent to the Lake country ; and from there
the bishop sent him as a missionary to Canada. There he
left his station, ran away to his grandmother, (the Church
of Rome,) got among the priests, and the last account I saw
of him, he was among the nuns, known as Father Richards, a
little, good-natured, fat man, &c. I hope he will not go to
limbo or purgatory at last, to finish his studies."
If the reader wishes to know more of Jacob Gruber's col
league, " the solemn and serious model young man," he
can peruse the following extract from a letter of Rev. R. M.
Greenbank, who travelled with Mr. Gruber in New-Jersey
many years ago. It was published originally in the Chris
tian Advocate and Journal :
" I was much amused and gratified to hear from my first
colleague in the ministry, Rev. J. Gruber, with whom I la
boured and grubbed very agreeably one year among the pine-
roots and sands of New-Jersey. I was highly interested in
hearing the statements in reference to the early ministry of
Mr. J. Richards, and perhaps Brother Gruber may not be
dissatisfied to hear once more of his ' fine, sensible' colleague,
the little 'fat' Cretan whom I had the distinguished honour
to see a few years ago. When I was in Montreal I took the
liberty to visit the old gentleman, (?) and not far from the
seminary where he resides, I met, from appearance, a respect
able lady, from whom I inquired the way to the domicil of
Father Richards. She very politely returned with me to his
residence. As we walked up the yard near to his door, a well-
fed little man was sitting at the window, enjoying, apparently,
a cooling breeze on a warm summer's morning, perhaps being

430 THE HEROES OF METHODISM.
over-fatigued with his morning religious exercises. My very
kind Cicerone, pointing to the window, observed, ' There is
Father Richards ;' and as I was very near the window where
he sat, I was just going to make my best bow, when the gen
tleman stepped back and disappeared. I fully anticipated he
was coming to meet me at the door and bid me welcome
to the seminary. The door not opening, I knocked with all
the gentility I had ever learned. A servant was there in
a moment. I asked for Father Richards. He replied, ' I
believe he is not in, sir, but will see.' After a few moment's
absence, probably spent in conversation with the ghostly
father, he returned, and observed, ' He is not in.' I replied,
with obstinate pertinacity, 'I saw him at the window a
minute or two ago.' He replied, ' I will see again,' and
tarrying a little longer than before, he returned and posi
tively assured me he was not at home. Wonder if he was
still attending his studies ? I fear such modern politeness in
directing servants to state such abominable and wilful false
hoods, and commanding domestics to say they are not at
home, will send many persons, as well as Brother Gruber's
colleague, one hundred and eighty degrees beyond the out
skirts of purgatory. Although the above expression, ' Not
at home,' be very common in the ' beau monde,' yet I appre
hend in the judgment day, it will be alarmingly sufficient
to send the individuals guilty of these things to that place
where hope and mercy never come."
GRUBER AND THE QUAKER.
"I will relate a conversation that took place on the road
from Cumberland to Union Town. I left Cresap Town early
in the morning, and passed the first tavern about sunrise,
just as two travellers were starting on their journey. We
rode together. One of them was very talkative and in
quisitive. After I bid him good morning, he said, ' How
does thee do ?' After asking me a number of questions, my

JACOB GRUBER. 431
turn came to ask, ' Where did you come from ?' ' From Vir
ginia,' was the answer. ' What part ?' He replied, ' Apple-
pie Ridge.' 'That is a place I have been at in years
past,' said I. ' Is it improving any ?' ' 0 yes, it is. There
are a number of Friends about there.' ' Well, there are re
vivals of religion in different parts and denominations now.
Is there any revival, are any getting religion and getting con
verted, among the Friends on Applepie Ridge ?' ' O yes, a
good many, I hope.' ' I am glad to hear that — am always
glad to hear of souls getting converted anywhere, but never
heard of any getting converted in a Quaker or Friends' meet
ing in my travels.' He said, ' Thee is uncharitable.' ' I
do not wish to be so ; but now you bring good news. Were
there many converts at Applepie Ridge ?' ' I hope a good
many,' said he. ' Well, I hope so, too. Could you give me
the names of some, perhaps I might know them ?' ' 0, there
are a number.' 'I am glad of that. Please to name two
or three ?' A pause and silence. ' I want to have it to say,'
I continued, ' that souls get converted among you as well as
among other denominations. Don't leave me as uncharitable
as you found me. Name one convert.' No answer. ' Have
you ever been converted yourself?' No reply. At length
he said, ' We don't look at these things, and speak of them,
as thee does.' ' What,' said I, ' can you, after being sick,
full of pain, miserable, starving, and in a dark dungeon, be
cured, healed, find peace and rest, be fed and filled, be brought
into light and liberty, and not tell of it ? After being blind,
can you recover your sight and not know it, and speak of it ?
Ay, tell to all around what a loving, powerful Saviour you
hav? found.' He said, 'There is no need of speaking or
preaching. Every one might turn inward, and find the true
Teacher and inward light.' ' What,' I asked, ' do you mean
Christ, by the true Teacher and light?' He said, 'Yes.'
'Why, then,' I replied, 'he is compared to the sun; and
that sun that is shining on us, and all around us, is not in
us. He dwells in the hearts of believers by faith. He is

432 THE HEROES OF METHODISM.
not in the wicked-; ho " stands at the door and knocks," not
inside. You make no distinction between the good and the
bad — all have the same inward Teacher. But it is clear that
Satan is in sinners. The evil spirit works in the children of
disobedience. It does not teach them to read and search
the Scriptures, to pray, and keep holy the Sabbath day, and
to walk in all the commandments and ordinances of God
blameless.' He turned off from the road to a house, to get
his breakfast, and said, as he went, 'Fare thee well.' So let
it be. Farewell." — J. Gruber.
GRUBER AND THE IRISHWOMAN.
"Between Redstone and Washington there was a very
friendly Irish family. The woman was ' a great woman ;'
she ' guided her house,' and sometimes her husband too, like
the Shunamite. She was a subscriber to Dr. Clarke's Com
mentary, and also a great friend and admirer of John Wes
ley and his preachers. The first morning after lodging in
her house she said to me, ' Now you can say what you never
could say before.' ' What is that V ' Why, you slept in the
bed that Mr. Wesley slept in.' ' How is that V ' Why, the
last time he was in Ireland he lodged with us, and I have
always kept that bed for the preachers to sleep in.'
" She told me about a Church parson in this country, who
had been one of Mr. Wesley's preachers in Ireland, but was
overcome by a besetting sin, and got out of the connexion.
He came to this country, got a gown, became a parson, and
one day he called at her house. She treated him kindly,
but was afraid he would take it as a respect to his office.
So she told him that, when he came that way, he was wel
come to call, because he had once been one of Mr. Wesley's
preachers. David respected Saul because he was the Lord's
anointed, so I shall always respect you because you was once
one of Mr. Wesley's preachers ; not because you are a parson,
and get frisky sometimes.' He replied, 'No great compli-

JACOB GRUBER. 433
ment, mada,m ; good-by.' I know not whether he called
again. " She had a singular idea in one thing. I inquired
whose field that was in sight of her house? She told the
man's name, but said he was not likely to come to much.
I asked why ? She said, ' He is a bachelor.' ' What,' said
I, cannot a person — a man — get along in the world, and
do well, without getting married ?' She- answered, ' No ;
but as soon as a man is married he may get on his knees
before' his wife, and ask her if he shall ever be worth any
thing.' She thought, too, that ' a girl that did not know
how to make and bake bread, and make her own clothes,
and do housework, would be at a loss to direct how it should
be done, and would be a poor thing for a wife. She might
do for a doll, or a plaything to put in a cage, or to look at,
and to catch a fool.' And I think the Irishwoman was
more than half right." — J. Gruber.
GRUBER AND TWO RICH METHODISTS.
" On the . South Branch some rich men were members of
tbe Methodist Episcopal Church. One was said to be a
singular man. I will state one of his peculiarities. He
did not like to be imposed upon. He frequently had vis
itors, travellers, who called themselves Methodists, and
wanted to stay all night. If they had a fine dandy ap
pearance, he would tell them they must feed their own
horses. He would show them the granary, take them into
it, and shut the door. Then they must kneel down and let
him hear them pray. He thought he could tell what they
were. Just before a quarterly meeting, when he was near
his end, I went to see him. He was ' calm as summer even
ings are ;' his prospect bright, his peace great, and his hope
full of immortality. I was the last that prayed with him,
and that he spoke to. One thing which he said was this :
' Some of mv neighbours set me down for a hypocrite or an

434 THE HEROES OF METHODISM.
enthusiast in life, but I hope they will believe me sincere in
dying, as I shall die. I hope I shall be like Samson, con
quer more of the enemies of religion in my death than in all
my life.' I sat by his side till he breathed his last. His
end was peace. He fell asleep in Jesus, not to awake till
the morning of the resurrection. I made an effort to preach
his funeral sermon to a very large and serious congregation.
' Blessed are the dead who die in the Lord.' I said to my
self, ' Let my last end be like his.' Amen."
" I want to write something about another man in the
same neighbourhood, a rich man, but an humble, good man
— not always the case with rich men. He had a large
family, a number of slaves, and was a good master. His
slaves were better off than some who were their own mas
ters. He had a large house, and had good lessons written
above the doors in large letters ; in one place, ' God is here,'
and something good above almost every door. The worship
of God was regular in his house. About daybreak a trum
pet was blown as a signal to rise. About a quarter or half
an hour afterward, the trumpet sounded again for prayer ;
all in the house, the kitchen, or the quarter, were to attend.
If there was a preacher there, he was told the order of the
house. If he did not get up, they had prayer without him :
they would not derange the family regulation for a lazy
preacher, who preached self-denial and laid abed till after
breakfast time. About sunrise they were all ready to go to
their work, and to work while it was day. He was a straight,
tall man, had some office, but was as teachable as a child.
He told a preacher who had spoken or written very plainly
and pointedly to him about his duty in a certain thing, ' I
am like a certain kind of dog — the more you whip me, the
more I love you.' At one of the camp-meetings he got such
a powerful blessing, that he scarcely knew how to contain
himself. He walked about, shouting, laughing, crying, and
looking up to heaven. He said to me, 'I did not know
what to do with my mouth, how to hold it : my neighbours

JACOB GRUBER. 435
looked and stared at me, and thought me a fool, but I did
not care, I was so happy. Glory to God !' I have no doubt
he is now happy in heaven, and looking out for his friends
to join him." — J. Gruber.
GRUBER ON GAIETY AMONG METHODISTS.
" Some ask, Why do not preachers preach against the fash
ions of the world ? It is answered, The preachers read the
rules and make comments upon them. Some, in preaching,
draw the bow and take aim at some in the congregation,
but the arrow does not reach its object ; it is stopped in the
trimming, rigging, muff-drums, bustles, and other fashiona
ble gear of their wives and daughters. Some dare not say
anything against the fashions and customs of the world for
fear of hearing, ' Physician, heal thyself — begin at home.
What shall we do ? I do not want to live to be an old,
complaining, fault-finding man ; but I hope never to get
into my dotage, so as to call that right which is wrong, and
forbidden in Scripture and in our Discipline. Why did St.
Peter and St. Paul write against women wearing or putting
On gold ? &c, Were they old and doting ? Likewise Wes
ley and Fletcher, Dr. Clarke and Watson, and many who
are in heaven, or on their way there, and who have testified
against this evil — were these all dotards ? I make an apol
ogy for some of our women, telling them they would not go
contrary to the New Testament and our Discipline, by wear
ing gold and costly apparel. Everything is not gold that is
yellow: their rings, lockets, trinkets, &c, are of brass or
pinchbeck, and very cheap. Alas ! I get no thanks for my
apology. If some of them had as much grace as they have
brass about them, they would be much happier, and not so
easily offended. The fashion of this world passeth away.
May the Lord keep us from the evil, that we may not perish
from the world forever. Amen.
" What must a preacher think, or how must he feel, if he
19*

436 THE HEROES OF METHODISM.
should hear that not a few of the members say they do not
want him in their station, or on their circuit, nor his gown,
nor his whiskers, nor his wife, nor her bustle, artificials, or
curls ? Is there no possibility of getting a reproach wiped
away from us, which comes in language like this : ' The
Methodists are as proud, gay, and fashionable as any denom
ination in our country ?' " — J. Gruber.
GRUBER ON METHODIST MINISTERS USING TOBACCO.
" Let me ask a question : How shall we cure or treat a young
preacher who preaches self-denial, is very severe on those who
take a dram sometimes, but takes tobacco himself without ceas
ing, and says he cannot quit it, it does him good ? Is not his
faith strong? But still, it is not as large as a grain of
mustard-seed, or it would remove this mountain. It is only
as large as a grain of tobacco-seed. What a pity ! I had
some acquaintance with a good man who was a judge of
good tobacco. One of his particular friends told me that
one day he was confused in his preaching. He asked him
after meeting, what was the matter that he could not get
along better? 'Why,' said the preacher, 'I had such bad
tobacco.' ' What, do you chew while you are preaching ?'
' Yes, I always take a fresh plug when I begin.' ' After
this,' said this friend, ' I could always tell when I heard that
preacher, whether he had good tobacco, and I frequently
gave him some.' May the Lord pity us, and save us ! So
prays — J. Gruber."
GRUBER AND THE MAN IN A COLD, WINTER STATE.
" Some say variety is the spice of life ; but to put it together,
and give beauty, harmony, and life to it, is more than a
sufficient task for me. But still I will write more of what
took place in Monongahela district before the last war.
Though there had been a great stir, and revival, and new

JACOB GRUBER. 437
light, yet there was a great deal of old darkness and super
stition, but with little deep and experimental godliness. In
going to an appointment one day I got in company with a
straight, stiff-looking man, on his way to a sacrament
meeting. In conversing with him I found he was in ' a cold,
winter state.' As a stranger, I inquired if ' their apple-trees
bore, or had fruit, in the winter ?' He said, ' No.' ' Do
they bear crabs, or apples of Sodom, in the winter?' He
said, ' No ; they bear no kind of fruit in the winter.' I said,
' If a man's faith is dead without good works, what kind of
faith has he while his works are bad ?' He said, ' No man
can live without sin; as soon as a man is made holy, he
must die ; he cannot stay in this world any longer.' I said,
' How can he serve God in holiness, and have his fruit unto
holiness, and still live in sin ?' "
GRUBER'S DESCRIPTION OF CAMP-MEETING SCENES.
Mr. Gruber held camp-meetings on the Monongahela
district in 1810. He thus describes

THE CONVERSION OF A MAN WITH A PISTOL.
"In one camp some bold sinners came to fight for their
master ; but our Captain made prisoners of them, and then
made them ' free indeed.' One fine, young, strong-looking
man among the mourners was in great distress, and found no
relief till he drew a large pistol out of his pocket, with which
he had intended to defend himself if any orle should offer
to speak to him, and laid it down on the bench. Then the
Lord blessed his soul, and gave him great victory. He had
grounded the weapons of rebellion, and now enlisted under
a new captain — the Prince of Peace." — J. Gruber.

438 THE HEROES OF METHODISM.

THE CONVERSION OF A MAJOR.
" In another camp, after midnight, among many mourners,
there was a large man (some called him Major, and he had
been a Baptist) who was in great distress, crying and praying
for mercy. Some looked on with astonishment ; for they
said, ' None but shallow men, silly women, and ignorant
children, would make such a noise in a public congregation.
But see, see there, there is the Major ; look, look, hear, only
hear him !' Presently the Lord blessed him powerfully.
He arose, and big and heavy as he was, he leaped as high
as the benches, shouting ' Glory to God ! there is mercy for
all. I used to hear it was only for a few. Now I know
Christ died for me ; yes, he died for all.' In the height of
his rapturous joy he saw one of his brother officers looking
on. He called to him, and said, ' Captain, come here : there
is a reality in religion ; don't you believe it ? Yes, yes, there
is mercy for all. . Glory, glory to God for it !' While he
was telling the captain this wonderful news, his wife was
brought to him. She too had just got her soul blessed and
made happy. She had been in distress, and praying among
mourners in another part of the congregation. She had
been a Presbyterian nominally, but she learned a new lesson,
and a new song [which was neither Presbyterianism nor
Methodism, but evangelical religion.] When she met her
happy husband, she shouted ' Glory to God !' They
embraced each other, and wept tears of joy. There were
but few dry eyes around them. O what a time it was ! a
heaven on earth — joy in heaven above, and here on earth
below. Hosanna! A little before day they went into a
tent. Some of the Major's old friends were watching him.
They did not come to pray with him in his distress, but now
they came and took him out back of the tent. He was
gone but a little while, and came back, saying, ' My Baptist
friends need not think strange of me because I am a Meth-

JACOB GRUBER. 439
odist.' He and his wife joined our Church. It was ' the
Lord's doing, and marvellous' in many eyes." — J. Gruber.
CAMP MEETING HELD ALL NIGHT.
" Our meetings frequently lasted several whole nights in the
camp. At one of them, between Washington, Pa., and
Steubenville, there was very little intermission day or night.
The work went On — preaching, exhortation, weeping and
rejoicing, singing and praying, crying and shouting — I saw
the day break three mornings at that meeting. We fulfilled
what we had sung —
' With thee all night we mean to stay,
And wrestle till the break of day.'
And we could sing, too,
' Break forth into singing, ye trees of the wood,
For Jesus is bringing lost sinners to God !'
Truly these were days of the Son of man, when he made
known his power on earth. Glory be to God for his won
derful works !" — J. Gruber.

A SINGULAR LOCAL PREACHER.
" In Rockingham, Greenbrier district, we had a local preacher
who was a good and great man, but very singular withal. The
presiding elder, J. W., frequently took him to camp-meeting,
as he was very active and successful in labouring with mourn
ers. On one occasion, the presiding elder would have him to
preach first on a Sunday morning, and said he would follow
after him. He had to obey ; but after prayer and reading
a text, he told his congregation to be patient ; he was not
going to preach, but was only going before to prepare the
way, like John the Baptist. ' There is one to speak after
me,' said he, ' that is mightier than I, the latchet of whose
shoes I am not worthy to unloose.' In a camp-meeting,

440 THE HEROES OF METHODISM.
where the work did not go on well, mourners few and slow
in coming to the altar, he went into it, and spoke out,
'Come on, I want to get a little more converted myself.'
He kneeled down at the mourners' bench, and soon had a
crowd around him, and went to work with them : the Lord
was with him, and the work went on ; souls were converted
powerfully. If some, instead of looking at and watching
others, would pray and get a little more converted them
selves, they would be happier. Like one who did not feel
happy, when somo near him became excited, he said, ' Don't
shout yet, you are not ready ; go on, but hold back.' Next
day he was blessed, and felt happy, looked around, and
spoke out again, ' You may shout now, Glory to God !' He
was ready then.
" In a place near a town, there was a revival, but much
opposition by the clergy and others. There was a college
there, and our singular man sent an appointment for preach
ing to the place, and went to stop the mouths of persecutors.
Having been a 'master mason,' and a stone mason, he
thought he could do it, as he had built their college, and
was acquainted with the people and their religion. He took
a text about the book of life, and the names written in it,
and falling down, crying, Holy, holy, &c, &c, worshipping.
He showed the necessity of worshipping God and being
holy, the impropriety of wickedness and persecution, and
said they must serve God and be holy to be found in the
book of life. In his application, he told them many of their
names were not in the book of life, but in such and such
people's good books, naming some tavern-keepers. These,
he said, were not books of life, but of death, containing bills
for whisky and for stirrup drams ; and perhaps, if they
would look, they might find twenty-four elders' names there,
who fell down when they could not stand any longer, and
cried, ' Unholy, unholy, we cannot live without sin.' The
Methodists had some rest and less persecution after that in
that place."

JACOB GRUBER. 441
It is amusing to read Mr. Gruber's description of " singular
men," he having been himself considered the oddest of all
the odd. I have sometimes doubted whether any eccentric
man is aware of his real character. They move in an orbit
so different from the generality of people, they think others
are singular, not themselves. I once said to Billy Hibbard,
" You are considered very odd.'' He said, " It is a grand
mistake ; I am not odd — other people are odd — if they
were all like me, there would be no odd folks."
GRUBER'S DISLIKE FOR MINISTERIAL CANES.
Mr. Gruber was once attending a camp-meeting in Pennsyl
vania, and saw a young preacher with a cane. Mr. Gruber
indirectly reproved him by inquiring, " What do you carry
that stick for? Can't you stand up without assistance?"
The young minister was quite shrewd, and knowing Mr.
Gruber's hatred to dogs, replied, "I carry this to protect
myself from dogs." Mr. Gruber, with equal readiness of
wit, replied, " I should think it pretty poor business to be a
dog pelter."— Rev. G. B. B.
GRUBER SETTLING A FAMILY QUARREL.
" In Rockingham I found a serious case ; two respectable
persons, the one among the oldest members, the other a
class-leader, had a misunderstanding between them. Though
father-in-law and son-in-law, they were not on speaking
terms with each other. At a camp-meeting each had a
tent. I watched when they were in a good frame,
and in an intermission of services I went to the leader's
tent, and told him he and his wife should take a walk
with me. He asked, 'Where to ?' I answered, ''To your
father-in-law's tent.' He begged to be excused. 'I told
him I rnu? t and would see them together.' He said, ' Then
let us meet in the woods back of the tents.' To this I

442 THE HEROES OF METHODISM.
agreed, and added, ' You and your wife go from your tent
in such a direction.' I went to the old man's tent, and told
him he and his wife should take a walk with me. He
agreed, and I started in a certain direction. They followed
me. Before we got far we met the son-in-law and his wife
coming toward us. They met, face to face, and I intro
duced them to each other. They shook hands doubly, em
braced each other, and wept. I wept too, and we all wept
together. Satan's snare was broken ; they talked together
after a silence of months ; their families were like new friends
in the way to heaven ; they lived and died in friendship and
love, as far as I know. Thank the Lord for camp-meetings
and great grace." — J. Gruber.
GRUBER AKD THE YOUNG LAWYER.
The first quarterly meeting I attended in Pittsburgh was
held in a private house, T. Cooper's. There wero two
large rooms and an entry, all filled. We had a good work,
souls converted, and believers edified. After preaching one
night, and while praying with mourners in the front room,
some one fired a squib in the back room. We sung on,
" Shout, shout, we're gaining ground,
The power of God is coming down."
The squib-fellow ran.
" When Christians pray, the devil runs,
And leaves the field to Zion's sons."
He was brought before a justice of the peace the next day.
He was a young man, who was learning to be a, lawyer, and
told a lie in denying what he had done, but could not stick
to it. When the case came on, he plead guilty. Some of
our official members were sent for, and requested to say
what they wanted done with the young man. They said,
' Don't hurt him ; we do not want him punished : all we
want is peace, and liberty to worship without being inter-

JACOB GRUBER. 443
rupted.' The judge made him stand and hold up his hand,
while he gave him a severe lecture, made him pay a fine,
and let him run, and learn to do better. We had no more
squibs there. The Methodists soon built a meeting-house,
prospered, increased, and became a city station ; they built a
house for worship, and I know not what all." — J. Gruber.
GRUBER REFUTING A PROVERB.
Still water runs deep is an old adage that has passed
into a proverb; but Jacob Gruber controverted it in a
sermon which he preached a number of years since at
Allentown, New-Jersey. He used to shout aloud the
praises of God, and contended that it was Scriptural. In
answering the objections to shouting, he noticed this, " Still
water runs deep." "Not so," said he; "still water does
not run at all, for if it run it would not be still. Fur
thermore, still water is not so pure as the water that runs.
It becomes stagnant, slimy, and breeds tad-poles." — Isaiah
Toy. GRUBER AND THE QUAKER.
"In the year 1814, I was stationed in Baltimore city sta
tion. There were four preachers. Sharp-street and Asbury
were included, each having a regular appointment there. It
was understood that the preacher whose name was. second
on the plan should attend to the coloured people's business ;
so they called me their elder. One of their official men
soon told me that they had persecution at Sharp-street, by
the Quakers, for having too much noise in their meetings.
They had complained to the grand jury, who sent for an
old Friend, whose house was near the meeting-house, to know
about tbe noise, which some said was a nuisance in the
neighbourhood, <fec. -The old Friend said the noise did not
hurt him, so they found no bill. An old Friend soon called
on me to let me know he had heard I had charge of the

444. THE HEROES OF METHODISM.
coloured people ; that they were very unruly, and hard to
govern and to keep quiet ; that he lived near Sharp-street
meeting-house, and that he would assist me in getting them
into order. I thanked him for his kindness, told him that I
would do all I could to get them right and good, and that
much allowance ought to be made for them ; many were
slaves and ignorant, and ought to be pitied and instructed.
I said I was told, that one night last winter, an old man went
into their meeting while they were singing and praying, put
out some of the lights, raised his staff, and ordered them out
of the house, to break up their meeting. He said, ' That
was me.' ' What !' said I, ' did you do that ?' He said,
' Yes.' I said, ' What would you say if one of them had
come into your meeting, and found you sitting silent, had
raised his stick, knocked off your hats, and told you to clear
out ? This is not the way to worship ! What ! to set here
at ease, nodding and plotting; no praying or preaching,
no crying aloud, showing the people their sins, nor getting
their souls converted. Some of them were ignorant enough
to think they had liberty, in this free country, to worship as
the Spirit led them, as well as others. I said, I was sorry
when the noisy Methodists and silent Quakers were near
neighbours.' " I saw, some Sunday mornings, companies of men op
posite Sharp-street meeting-house, on the pavement, reading
the newspaper, while the coloured people were singing and
praying, &c. This would disturb the readers. 'What,' says
he, 'does thee think it wrong to read a newspaper on the
first day?' I said, ' It is not setting a good example to the
coloured people, nor to any that go along the street ; for it
is written, ' Remember the Sabbath day to keep it holy.' I
inquired, ' How many coloured members have you in your
meeting ?' He said, ' Not any here.' ' What, not any in
Baltimore ?' ' No.' ' What a pity ! If you had, we could
see you keep them in order,' &c. He said, ' Friends had
some in their society in New- York.' I told him we could

JACOB GRUBER. 445
not go to New- York for a pattern. ' Begin in good earnest
here, and get coloured people into your meeting, get them
converted, show as much friendship for their souls as for
their bodies ; then you can show us what a fine, plain, relig
ious society of negroes you have, and we will take pattern
by it, if you have a more excellent way. But tell me, have
you not complaints against Light-street meetings at night ?'
He said, ' Yes,' he thought it would be best not to have
night meetings. I told him to go and get the white people
right and in order, which would take him awhile and keep
him busy. He never came back to help me." — J Gruber.
GRUBER'S PRAYER FOR KING GEORGE. HIS VIEWS
OF THE HORRORS OF WAR.
" In Baltimore we laboured successfully, though in the midst
of the war, and had a large increase. I do not recollect
the number among the whites, but we added more than five
hundred to Sharp-street and Asbury. There were between
forty and fifty classes in that charge. We had a very severe
and trying time, ' fightings without and fears within.' The
soldiers encamped around the city. I tried to preach to
them twice. Had another appointment to preach to them
on a Sunday afternoon, but while I was trying to preach at
Light-street, in the morning, the alarm was given that the
British soldiers were landing at North Point. My meeting
concluded, some were in a hurry to get away, some were
much alarmed, some said I was frightened and prayed for the
king after this manner, 'Lord, bless King George; convert
him, and take him to heaven ; we have enough and want no
more of him.' Right or wrong as the prayer was, not a few
said, Amen. Soon after, instead of preparing to hear me in
the afternoon, the soldiers marched and prepared to give the
kino-'s soldiers a warm and wonderful salutation and recep
tion, and send as many of them as they could to heaven or
hell, without praying the Lord to convert them.

446 THE HEROES OF METHODISM.
" I will not attempt to describe the glory of the day and
night of the bombardment, the bombs and rockets flying
in their sublime beauty and glory ; this has been done long
ago in a masterly and superlative manner. Still there were
persons, even in Baltimore, that did not like nor love the
war, blamed Madison for it, said his administration was
like the street called by his name, it began at the poor-
house, went past the jail, then past the penitentiary, and
ended on Gallows Hill. Some delight in war, and sail in
the storm, and live in fire.
" The most painful funeral I attended was that of one of
our members who was killed in battle, and was buried with
the honours of war, as they called it. From such honours the
good Lord preserve and keep me. I had rather be buried
with the honours of Lazarus the beggar, than to have them
shoot into my grave as though they wanted to kill me again,
and then fire upward after my spirit as though they wanted
to kill that too. What pains are taken, and what expenses
are brought on families and the public, to make death and
destruction both honourable and glorious !" — /. Gruber.
GRUBER'S PRAYER FOR A MINISTER.
At a certain place Mr. Gruber preached in a house where
the Presbyterians preached a part of the day, and the Meth
odists the other. The parties had an understanding that
they were not to preach on disputed points, or to interfere
with each other's sentiments.
One morning the young Presbyterian preacher held forth,
and, forgetful of the understanding in regard to not preaching
on disputed points, he made a very rough-shod attack upon
Methodism, and was very bitter in his denunciations as well as
very incorrect in his representations. Mr. Gruber was there
and heard him. When the minister had finished his dis
course, he called upon Mr. Gruber to conclude by prayer,
He did so ; and prayed for many things ; and, as is customary

JACOB GRUBER. 447
he prayed for the minister. " O Lord," said he, " bless the
preacher who has preached to us this morning, and grant
to make his heart as soft as his head is, and then he'll do
some good." — Rev. C. Pitman.
GRUBER'S HORSE IMMERSED.
" Mr. Gruber was returning from the Philadelphia Conference,
which was held in Smyrna, Del. He was in company with
Rev. Joseph Lybrandt, Rev. Edward Page, and several
others. They all rode on horseback. As they journeyed
along, they had a discussion on water baptism. Mr. Gruber
strongly opposed the mode of baptism by immersion,
assigning reasons against it. While the dispute was going
on, they came to a stream of water of considerable size,
which they must pass through. They paused to let their
horses drink. Father Gruber's horse seemed determined to
wade into the deepest water and then lie down, immersing
himself and partly his rider. The preachers laughed at him
most heartily, and told Mr. Gruber, if he did not believe in
immersion his horse did." — Rev. E. Page.
GRUBER'S SERMON AT ST. GEORGE'S, PHILADELPHIA.
" Mr. Gruber had been stationed in that charge, I believe, in
1828, but for some cause a request was made to have him
removed at the end of the year, which was accordingly done,
not altogether to the satisfaction of Brother G. At the end
of the next year, while in attendance at the Conference in
1830, Brother G. was appointed to preach one evening in
St. George's. He took for his text, Psa. lxxxiv, 4, * Blessed
are they that dwell in thy house : they will be still praising
thee :' and no doubt recollecting his treatment in the past,
he felt disposed to let his hearers know it, by making some
witty and cutting allusions, &c. The sermon was well arrang
ed, and the matter was in the general very instructive.

448 THE HEROES OF METHODISM.
Under the head of the character of those who ' dwell in the
house of the Lord,' I distinctly recollect three character
istics :
" 1. They are an humble people, willing to occupy a humble
place in the Church, indeed, any place, so that they might
be permitted to abide in the Church ; but there were some
people who were so proud and ambitious that, unless they
could be like the first king of Israel, from the shoulders up
higher than everybody else, they wouldn't come into the
house at all, but hang about the doors.
" 2. They were a contented people. If everything did not
exactly suit them, they made the best of it, and tried to get
along as well as they could, but there are many who are
so uneasy and fidgety that they can't dwell in the Church,
but are continually running in and out, disturbing themselves
and everybody else.
" 3. They were a satisfied people, always finding some
thing good, and thankful for it. Let who would be their
preacher or preachers, they could always get something that
would give them instruction and encouragement. But there
are some people who are never satisfied, but are always
finding fault with their preacher ; some preach too loud, and
some too long, and some say so many hard and queer
things, and some are so prosy and dull, that they can't be
fed at all, and are never satisfied. If the multitude that
were fed by the Saviour, were like these people, they never
would have been fed. If one had cried out and said, 'John
you shan't feed me, Peter shall ;' and another had said,
' Andrew shall feed me, but James shan't;' and another had
said, ' I want all bread and no fish ;' and others, ' I want all
fish and no. bread' — how could they have been fed? Such
dissatisfied people cannot dwell in the house of the Lord.
If they are not turned out, they will soon die out : they
can't live." — Rev. J. L. Lenhart.

JACOB GRUBER. 449

GRUBER AND THE YOUNG PREACHER.
"As Methodism has not, till lately, had any schools of divin
ity, it has afforded a rare field for originality and a natural
manner in the pulpit. But there are some natures so inex
orably perverse, that, escaping from one fault, they will in-
' continently plunge into another; hence we have had some
of the most amazing exhibitions in the Methodist pulpit.
Of the mannerisms of excited speakers, there is one which we
have sometimes witnessed as the accompaniment of high in-
'spiration, and which we presume cannot claim endorsement
from the ' ancient writers on oratory.' It is the melodious
termination of each sentence with an emphatic ' ah.' Some
times, when the speaker waxes mighty, this eloquent ex
clamatory gasp gives an impetus to each word, like a puffing
locomotive behind, instead of before, the car. Among the
many humorous anecdotes told of the late Rev. Jacob Gru
ber, of Baltimore, is one which relates to this point. An
ardent young orator of the pulpit, who was unconsciously
master of this exclamatory style, wrote to the veteran Ger
man for some counsels respecting his homiletic labours.
The old preacher, believing that the correction of this one
egregious fault would be a sufficient achievement for the time
being, wrote him the following laconic letter :
" 'Dear Ah ! Brother Ah ! — When-ah you-ah go-ah to-ah
preach-ah, take-ah care-ah you-ah don't-ah say-ah Ah-ah !
Yours-ah, Jacob-ah Gruber-ah.'
" The letter was a capital one, as it not only stated but
exemplified the defect in all its folly. It was effectually cura
tive also, if we have been rightly informed. Perhaps its
insertion here may extend its remedial virtue." — National
Magazine.

460 THE HEROES OF METHODISM.

GRUBER AND HIS HOSTESS.
Mr. Gruber's aversion to tea was so great that he did not
always observe the rules of courtesy in refusing it. On one
occasion, when a good lady had kindly prepared tea for him,
and offered him a cup, he found fault with her so sharply
as to excite a little anger on her part. "You should,"
said she, " take the advice of the apostle, Mr. Gruber, and
eat such things as are set before you, asking no questions,
for conscience' sake." " Yes," replied Mr. Gruber ; " but we
are not commanded to drink everything that is set before us
for conscience' sake."

GRUBER AND THE DANDY PREACHER.
Mr. Gruber was much opposed to any show of dress in Chris
tian ministers. He was plain himself, and believed that an
ambassador of Christ should be like his Master, "meek and
lowly ;" that he should be clothed with humility. He did
not beUeve in superfluities in any one, much less in a
preacher of the Gospel. On one of his circuits he had a col
league who stood high in his own estimation, and was dis
posed to magnify his office. This minister's deportment, as
well as his costume, were so different from those of most
Methodist ministers, that Mr. Gruber was exceedingly tried
with him ; and said the minister that was on the circuit with
him was " the only dandy he ever travelled with."
It was not long before the dandy left the Methodist
Episcopal Church. But we will permit Mr. Gruber to tell
his own story, in which the reader cannot fail to be inter
ested ; and no doubt, in conclusion, will pray, from all such
" dandy preachers," good Lord deliver us.
"At the Conference in 1825, Bishop George gave me an
easy circuit — Burlington, in Jersey ; but told me he under
stood it was too small, and requested me to enlarge it.

JACOB GRUBER. 451
" I bad some painful exercises. My colleague was a nat
ural dandy. He took rest days to go fishing and hunting.
Some of the members requested me to ask him to call and
see them : some were sick. He went past their houses, with
gun, dandies, and dogs, but did not call. When I spoke to
him about it, he said he did not go to see those who did not
send for him, or invite him. I told him they had not in
vited us to the circuit; but, as we were sent, they would
expect us to do our duty as Methodist preachers. He said
he would go to see such as sent for him. I asked him if the
birds and fishes had sent for him, when he went after them.
He said he did not answer such questions. He got himself
a gig to ride in, as the road was sandy and level. He had a
good young horse, excellent to ride, but not so good in a gig :
he would stop, or go backward, instead of forward. Some
times an old man and woman would have to help to pull and
push on and off the horse, gig and preacher, to get him along
to his appointments. However, instead of getting a saddle,
and riding as a young man ought to do, he let a man have
his youug horse for a mare not so young, and gave him his
note for about forty dollars to pay for value received, when
the man, not long after, would not have given the horse for
the mare. So much for dandy economy. However, he had
the honour of gigging about in style. It was said, in one
place, he drove up to a gate. A man came out to ask what
was wanting, when the preacher asked for a coal of fire to
light his cigar. The man brought the fire, and the preacher
offered him a cigar ; but the man would not take it, but
said, ' I don't serve the devil in that way.' But the best and
the last of the dandy preacher was, that in a few years he
turned reformer, (no one needed reform more ;) and it is to
be hoped he cured himself with ' number six,' instead of
tobacco ; and, as chaplain or high priest of the grand lodge,
did himself honour. So mote it be. I never was so unfor
tunate before as to have a dandy sportsman for my colleague,
and never wish to have one again. There was one Sovereign,
20

452 THE HEROES OF METHODISM.
one King, and only one real Dandy in the conference."* —
J. Gruber. GRUBER CATCHING A TADPOLE.
The following anecdote was related to me some years ago by
the late Dr. Pitman, when in one of his pleasant moods.
"Jacob Gruber was holding an evening meeting at a cer
tain place, and he invited penitents forward. One came for
ward in deep distress of mind. Mr. Gruber never liked to
leave a contrite one until the broken heart was bound up.
This time he continued the meeting very late, and they
prayed earnestly for the conversion of the man. At last a
brother inquired, 'if he did not know that man at the altar
for prayers had been drinking too much liquor ?' He said
'he thought not.' 'Then go smell bis breath,' said the
man, ' and you will be satisfied.' He did so, and found the
man was quite spiritual. He took hold of his arm, and told
him to rise, and he walked with him deliberately to the door,
and opened it, and said to the man, ' You can go, sir ;' and
turning round, he said, ' Brethren, we read that the disciples
toiled all night and caught nothing ; we have toiled till twelve
o'clock, and caught a tadpole' Thus ended the evening

GRUBER SEATING THE PEOPLE AT CAMP-MEETINGS.
" Mr. Gruber once attended a camp-meeting where there was
a difficulty in getting the people seated. The horn had blown
for preaching, and the presiding elder was trying to induce
the people to take seats. Very courteously he said, 'The
° The Philadelphia Conference was not then divided, and he
plays a little upon the names of some of the members — Rev.
Thomas Sovereign, Rev. H. G. King, and Rev. James H. Dandy —
all good men and true, who still war with the enemies of unright
eousness.

JACOB GRUBER. 453
gentlemen will be kind enough to take seats on the right,
and the ladies on the left.' But he made no impression on
them. Mr. Gruber jumped up ; said he, ' Let me try.' He
then said, 'Presiding elder, you called them "gentlemen
and ladies ;" they did n't know what you meant. Boys, come
right along and take seats here ; Gals, come along and take
seats there.' It was said in such a comical way, that all were
delighted with his oddity, and smiling, they immediately
complied with his request, and the minister proceeded with
his sermon." — B. Ostrander.
" At another camp-meeting they found it exceeding diffi
cult to get the people seated. A number of ladies were
standing on the seats, and refused to comply with a request
that was perfectly reasonable. Mr. Gruber said, 'If that
young lady standing on the bench knew what a great hole
she has in her stocking, she would certainly sit down.'
They, not knowing who he meant, each supposed that he
meant her, and they all sat down suddenly, as quick as
possible. " A preacher, after the discourse, asked him if he saw a
hole in one of their stockings ? He said, ' No.' ' How dare
you say so tben ?' Said Mr. Gruber, in his quizzical man
ner, ' Did you ever know a stocking without a hole in it ?' "
— Rev. Edward Page.
GRUBER REQUESTED TO PREACH "NICE AND FINE."
When Mr. Gruber preached in Camden, New-Jersey, his
preaching was, as usual, plain and pointed : he wrapped no
silk around the sword of the Spirit, for fear it would be too
sharp. Some thought its edge was too keen, and requested the re
cording steward to speak to Brother Gruber, and desire him to
be more particular and systematic in his discourses. " Ah ! very
well, brother, you want me to preach very nice and fine when
I come to Camden among the fashionable people : I '11 try."

454 THE HEROES OF METHODISM.
When he came round again,' the house was crowded, to hear
Brother Gruber preach " nice and fine." The discourse was
arranged in the most logical order, delivered in correct style,
and showed his capability to preach systematically ; but
such a scorching as those nice, smooth sentences, and well-
arranged divisions, and masterly arguments, all combined to
execute upon any deficient in the requisites of perfect piety,
such a beautiful scorching as " Jacob" sent to those deserv
ing it that day, did not require a repetition.
After that day Mr. Gruber was permitted to preach in
his own way, without suggestions or dictations. — Rev. G. A.
Raybold. GRUBER DID NOT LOVE TO STEAL.
Not long before his death, Mr. Gruber sent a communication
to the Book Room, in which he commented upon one of the
hymns in the new book. He said he did not like the hymn
which commences " I love to steal awhile away."
He said there was no truth in it. He did not love to steal.
He did not love to steal, at home nor " away " from home.
This was his method of showing his dislike for this hymn.
Perhaps he would have disliked it worse, if he had known
what awkward work would have been made in singing it.
It is said that a minister in Bridgeport, Connecticut, gave
out this hymn. The chorister commenced singing, "I love
to steal," but did not get the right tune ; so he commenced
again, "I love to steal" — wrong tune yet; again he repeated
" I love to steal," with no better success. The minister said,
" It is to be regretted, brother. Let us pray." The minister
did not mean that he regretted that the chorister had a pro
pensity for stealing; but that he was unable to set the tune.
The same thing occurred in a class-meeting connected with the
church of which I am pastor. A brother commenced singing
" I love to steal," but he could notget the right tune ; and he

JACOB GRUBER. 455
kept trying, repeating, "I love to steal — I love to steal — I love
to steal awhile." It was too much for the gravity of the class.
A circle of smiles went all around; the brother who was
trying to sing also smiled, and gave it up, after testifying to
his love for stealing. These examples may show that the
shrewd old German was right in his dislike to' the hymn
that commences with such a singular declaration as this :
"Hove to steal."
GRUBER MISQUOTING A TEXT.
To the late lamented Dr. Pitman I am indebted for the fol
lowing incident :
Mr. Gruber was preaching in Smyrna, Delaware, during
the session of the Philadelphia Annual Conference. He
took his text from 1 John, iii, 2 : " Now are we the sons of
God, and it doth not yet appear what we shall be," &c. He
read it, " Now are we the children of God," &c. A young
brother, seated near the altar, thought he would correct his
mistake, and cried out, "Now are we the sons of God." Mr.
Gruber paused, and gave the young man a significant look ;
and then, in his own peculiar style, said, with a kind of lisp,
" I guess I know that as well as you do ; but I did not wish
to exclude our beloved sisters, and therefore I said children
instead of sons." His tone of voice, his look, his manner,
almost, annihilated the young man ; while the preachers
were so amused that the gravest of them could not be grave ;
and some of them, as they could not contain themselves,
were obliged to leave the house and myself among the
number. GRUBER AND HIS LEFT-HANDED FRIENDS.
In 1828, Mr. Gruber was stationed in St. George's, Philadel
phia ; and his left-handed friends, as he called them, had him
removed at the expiration of the first year. He then went to
New-Jersey. He was never partial to that State ; he called

456 THE HEROES OF METHODISM.
it " the land of peaches and sweet potatoes." He wished his
left-handed friends to understand that he had not forgotten
them. " I finished my work as well as I could in the charge ; but
when conference came my presiding elder had not much to
say for me. However, Dr. S., and some who were intimate
with Bishop R., told me that wrong statements had been
made to the bishops, and before they knew better they had
committed themselves ; so my appointment came out for
Gloucester circuit in 1829. Some said it was the hardest
circuit in the Jersey district, a large four weeks' circuit ; but
I had an excellent colleague, brother Greenbank, in his first
year. We laboured harmoniously and successful]}' together.
We had a good work pretty generally through the circuit.
We laboured hard, but not in vain. We had a good reward
in hand, in heart, and yet to come, when all is done.
" One time, on my way to see my family, riding along
the street through the city, one of my left-handed friends
spoke to me, and said, among other things, that I was riding
a very fine horse. I answered, ' There is no knowing what a
poor fellow may come to. There has been a great change ;
last year I was here in the city, had to walk every day, labour
harder than a slave, was kicked away like a dog — and now
I ride like a gentleman. Farewell.' "
GRUBER'S REBUKE OF VANITY IN A YOUNG
PREACHER.
Mr. Gruber detested clerical pride and vanity. Perhaps he
was sometimes too severe on young preachers, because they
did not come up to his standard. In 1829 a camp-meeting
was held in Chester circuit, Pennsylvania, in a grove near
West-Chester. Many preachers were there. A young tal
ented brother preached twice, and preached able sermons.
Father Gruber thought he was "puffed up," and he con
cluded he would try and lessen his dimensions. Several
ministers were in the preacher's tent. Father Gruber was

JACOB GRUBER. 457
there, and the preacher who had expounded the word. Mr.
Gruber related in the presence of this preacher, and what
was supposed to be at the time for his special benefit, an in
cident which took place at a camp-meeting near Baltimore.
He said, "A young minister was there and preached, and
no one said anything about the sermon, either criticizing,
commending, or condemning. So the young man went into
the preacher's tent and introduced the matter by saying,
' Brethren, I never preached from that text before, and never
heard it preached from, and I do not know what you think
of my arrangement ?' Then that shrewd old man, who was
a discerner of spirits, Rev. Joshua Wells, replied, ' If you
had said nothing about it, I should not, but since you in
quire, I'll give you my opinion ; it is this, it was like a mess
of tadpoles, all heads and no tails.' Thus the young
preacher stood reproved in the presence of his brethren, and
anxious to have something said about his discourse, some
thing was said, exceedingly mortifying to ministerial pride."
As soon as Mr. Gruber had related this, and the young
man was making the application, a local preacher well ac
quainted with Mr. Gruber, said to him, " Father Gruber,
how came you to be so much like the young man you have
described in your preaching yesterday ?" Father Gruber,
not at all disconcerted, replied, " Why, I knew the people
here did not like flesh nor fish, so I thought I would give
them a mess of tadpoles." He had the day before taken a
strong stand against depending on the " internal light," on
which the Quakers lay so much stress. His text was,
" Take heed, therefore, that the light which is in thee be not
darkness," &c. GRUBER AND THE REFORMERS.
"In the year 1828, I was stationed in Philadelphia. The
station embraced St. George's, Ebenezer, Salem, and Naza
reth churches. There were four of us, Brothers Doughty,

468 THE HEROES OF METHODISM.
Scott, Thompson, and myself. Brother S. Doughty had
the charge, having been there the year before. He
boarded near St. George's ; my boarding-house was near
Ebenezer. Brother Doughty died after harvest. Three of
us had to do the work of four the most part of the year.
The labour was hard, preaching, classes to meet, and other
meetings to' attend, the sick to visit day and night. Some
said I attended more funerals than any preacher in the city ;
almost at every one's beck and call ; but the Lord helped
me, and I got along, with fear and trembling, better than I
expected. Having charge after the death of Brother
Doughty, knowing something about the station, and how
critical and contrary some were, we got along with tolerable
peace and quiet, had good meetings, and some success. In
a quarterly conference I unfortunately appealed from the de
cision of the presiding elder, a good little man. He took
it as a great offence, and remembered me at another time,
in some other way. In this year the great reform took
place in Baltimore, which was ' the match to set fire to
the train laid from Georgia to Maine, to blow up the
Methodist Episcopal Church.' Word came to Philadelphia
that many local preachers were expelled, and many private
members had left the Church, and that the Methodist
Episcopal Church was ruined by tyrannical preachers, &c.
Some came to me inquiring whether we had not better call
an official meeting to express our views about the Baltimore
excitement and doings, and guard our own rights. Some
spoke and wrote much about ' mutual rights,' and were do
ing mutual wrong all the time. I told them we would
mind our own business. I was acquainted in Baltimore
with the head men among the reformers ; let them reform
what they can : but, said I, if we were to hear that a fire
had broken out in Baltimore, should we ring the fire-bells
in this city and get the fire companies out ? No, let us wait
till the fire breaks out here, then ring the fire-bells and go
to work to put out the fire, and take care and add no fuel.

JACOB GRUBER. 459
After a while, a local preacher told me, he would leave the
Methodist Episcopal Church. I said, We are in a free coun
try. Soon after another local preacher went to the pre
siding elder, and got a certificate, and went away from us ;
and some of the members went too ; but, altogether, not
more than about twenty, while I was in the station. At a
distance it was reported that a great many had left the
Methodist Episcopal Church in the city, preachers and mem
bers. When some inquired of me how many preachers had
gone from us, I told exactly. They were 'Cramer and
Cropper, and then it was Dunn,' that is, altogether three.
I understood they did not harmonize together long, neither
preachers nor members. The preachers wanted to be bish
ops or something else, and the members did not like to
be Crammed, nor Cropped, nor Dunned, so their meeting
house was shut up, or sold, or — it is none of my business
what." GRUBER'S TEMPERANCE LECTURE.
" In 1 830 my appointment was on Salem circuit. It included
a tolerably large space of country, Salem and other towns.
Here I found my old friend, Father T. Ware, who gave me
my first licence to preach, and took my recommendation to
the Philadelphia Conference. Sister Ware's first husband
took me into society.
" When in Salem, one evening, the president of the tem
perance society requested me to go with him to a meeting.
A young Baptist preacher read a piece very severe against
rum-drinking, stating how it ruined families, men of talents,
doctors, lawyers, and even ministers ; how it defiled courts,
and even churches and pulpits. He read hard words ; and,
when he was done, the president said if any stranger had
anything to say, there was time. I took the hint, and, as a
stranger, made a few remarks, stating that severe things had
been, said against drinking, and it would be a kindness to
20*

460 THE HEROES OF METHODISM.
point out a course to prevent thirst, and to give advice to
such as were almost continually under a salivation. Churches
were polluted by rum-drinkers, and so they were by some
who use a stimulus called tobacco. Look on the floor of a
church, on the men's side, if you have a strong stomach !
See, see ! spatteration ! slaveration ! fi ! ii ! Where did all
that come from ? From the drainings of a dung-hill ? No,
no ; be decent ; don't tell ! Look in some pulpits and see
self-denial, or can you only hear it ? Well, faith comes by
hearing ; but the best sermon a preacher can preach would
have no relish for some if it was not seasoned by tobacco.
As soon as the preacher takes his text, some take a chew
to brighten their ideas, and spice what they hear. Why not
allow another poor fellow to take out of his pocket a flask,
and take a dram, to brighten his ideas and stimulate his
devotion? While I was dropping my hints there was a
wonderful wiping, not of eyes, but of mouths. I was not
invited to speak again in that place about either rum or
tobacco." GRUBER AND JOHN ENGLISH.
When Jacob Gruber travelled Cumberland circuit, in
West Jersey, a man by the name of John English resided
there, who was a member of the Church, and applied for
licence to preach. It was concluded that if he had " grace,"
he had not " gifts," and the application was not granted.
He was exceedingly dissatisfied to think his talents were not
appreciated; and he resolved to leave the Church, and go
where he could obtain licence. He applied to Mr. Gruber,
stating, that for fifteen years he had been dissatisfied with
the Methodist Episcopal Church ; with its government, with
its bishops, its presiding elders, as well as the circuit preach
ers. Mr. Gruber told him, " At the church, to-morrow, we
will attend to your certificate." After he had preached and
met the class, Mr. Gruber introduced the case of Mr. English.

JACOB GRUBER. 461
Said he, " My brethren and sisters, here is John English, who
has been for fifteen years dissatisfied with the Methodist Epis
copal Church ; all you who are opposed to his withdrawing
rise up." No one rose up. Turning to John English, says
he, " There, your'e out." Said Mr. English, " I would like my
certificate." Said Mr. Gruber, " I will call and leave it to-mor
row." The next day Mr. Gruber rode up before his door, on
horseback, and Mr. English invited him to come in ; but he
could not stay, the " King's business required haste." " Hero
is your certificate, sir," said Mr. Gruber. Mr. English, with
surprise, read the following :
" This certifies that the bearer, John English, has been for
fifteen years a dissatisfied member of the Methodist Episco
pal Church, and has withdrawn on the day of
in 1832. "J. Gruber,
" Preacher in Charge."
Mr. English said he did not want any such certificate as
that; but he wanted one to certify his standing in the
Church. Said Mr. Gruber, "Does not that certificate tell
the truth ? Did you not tell me that for fifteen years you
had been dissatisfied with the Church." " Certainly," said
Mr. English. Mr. Gruber replied, " Then, as that certificate
tells the truth, you have no cause of complaint, and can
have no other," and rode off.
Mr. English joined the Protestant Methodist Church. He
made application for licence to preach, and they granted it.
Oft have they done it to their sorrow, by licencing men who left
us, because we chose to hurt their feelings by refusing rather
than licencing them, and sent them out to hurt the feelings of
almost all who listened to them. After he was licenced there,
he wished to be received into the travelling connexion ; but
they had discovered that he had no talents for the work, that
he never could sustain himself, that he would injure himself,
and injure the cause, and they refused to admit him.. This

462 THE HEROES OF METHODISM.
displeased him about as much as the refusal to licence him to
preach ; and as he saw many things in that Church that did
not please him, he became a dissatisfied member of it, and
came back to his old mother Church, asking to be received
simply as a private member ; willing to take the lowest place,
to sit at the feet of his brethren and learn, giving up all idea
of preaching as a local or travelling preacher. He came
back one of the most humble, childlike men, and lived and
died an humble Christian. — Rev. Sedgwick Russling.
GRUBER'S DESCRIPTION OF "FEEBLE CHRISTIANS."
He was preaching on Dauphin Circuit, and he showed how
some ought to be men that are children — babes. He said,
"There are a great many people in the Church, who have
been in it a long time, that ought to be able to be fed with
meat ; but they are so feeble they can only endure milk ; and
they cannot endure pure milk, they must have it well wa
tered, and administered to them in very small quantities with
a tea-spoon. They must be some relation to the ' conies,'
which are described by the Psalmist as a ' very feeble folk.' "
—Rev. G. D. Bowen. GRUBER'S CONVERT.
On Dauphin circuit, a young lady who had been converted
through his instrumentality, and whom he had received into
the Church, approached him, smiling. She was dressed most
fashionably. .. When she had told him who she was, and the
relation he sustained to her as her spiritual father, he replied,
" I thought you were one of my converts ; if you were the
Lord's, you would not be dressed so fine, nor have those
posies in your hat."
GRUBER ON BORROWED PHRASES.
"Why do Methodists trespass on other denominational
phrases? Why do we hear, or read, of 'session rooms'

JACOB GRUBER. 463
for our members ? Why do we read of a member coming
into a circuit, or station, 'by letter?' Why not say, 'by
certificate ?' Why do we read about a number being ' hope
fully converted ?' Do we hope, or do they hope ? or who is
full of it ? Is it not better to be filled with 'joy and peace
in believing?' Another thing : Why have we had so much
about parsonages, parsonages ? It will be a dark and stormy
day when the Methodist preachers all become parsons.
Would it not be more agreeable to many of our members,
and to our economy, to say preacher's house ? I hope you
will not think hard of my queries. I would write something
about the support of the ministry, and not forget the local
parsons ; but fear many would say, ' We have had too much
on that subject already ; peace, let us have a little rest in
these hard times.' I would like to give several hints, about
several things ; but this is a cloudy day. I remain, your
old-fashioned friend,— -.A Gruber."
GRUBER AND THE "LONG SHORT DRESSES."
" ' Father Gruber,' it is well known, was rather a stickler for
plainness in everything, and especially in apparel. Nothing
could be more offensive to him than any, even the least,
disposition to copy the fashions of the world. Thirty-five
or forty years since, when presiding elder, he attended a
camp-meeting held in the neighbourhood of Franklin, Ven
ango County, Pennsylvania. It was about the time a cer
tain kind of female attire, then known as the '¦petticoat and
habit,' came first into fashionable, and then general, use.
The latter article somewhat resembled a gentleman's coatee,
and, associated with the other garment, rather tended to
a graceful display of the female form. Some of the 'better
sort ' of Methodist young ladies, dressed after the new fashion,
attended the camp-meeting in question. Their appearance
attracted the by no means favourable regards of the presiding
elder. So displeased was he, indeed, that he determined, if

464 THE HEROES OF METHODISM.
possible, to inflict upon them a public mortification. The
opportunity soon occurred. During some of the social exer
cises, these young fashionables, grouped together, were sing
ing a hymn very popular in those days, but much less so, I
am happy to say, in these modern times, of which the last
line of each verse was a kind of chorus, ' I want to get to
heaven, my long sought rest ;' in which they were most
cordially joined by the presiding elder. They perceived him
in their midst: and, inspired by the presence of so distin
guished a functionary, sang on with more than ordinary zeal
and pathos. At length, however, it was discovered by those
standing next to him, that when the presiding elder came to
the closing line of the verse, instead of ' following copy,' as
the printers say, he sang, ' I want to get to heaven, with my
long, short dress !' As fast as they detected the variation,
they stopped singing ; first one, then another, and then an
other, till all had ceased save the elder. But so far was he
from stopping, that he really seemed to acquire momentum
from progress ; so that when he had engrossed the entire
attention of the whole social circle, he was still singing at
the top of his voice, and to the unutterable chagrin and
mortification of the young sisters, ' I want to get to heaven,
with my long, short dress !' It is hardly necessary to add,
that the 'long short dresses' were quite scarce during the
rest of the meeting." Zeta.

GRUBER ATTENDING TO THE ELEVENTH COMMAND
MENT.
Mr. Gruber was on his way to be married to Mrs. Martin,
his second wife. A brother who had talked much about
the affair, and tried to prevent the " match," met Mr. Gru?
ber, knew on what errand he was going, and thought he
would quiz him a little. He inquired, "Brother Gruber,
where are you going ?" Said he, " I am going to attend to

JACOB GRUBER. 465
the eleventh commandment, ' Mind your own business.' "
He then drove on adding no more, and very soon, Mrs. Mar
tin was Mrs. Gruber. — Rev. G. D. Bowen.
GRUBER'S LAST INTERVIEW WITH BISHOP ASBURY.
" The last time I saw Bishop Asbury, was among the Alle
ghany Mountains, not a year before he went to heaven.
He was going out to the West, and I was coming East. He
stopped. I tied my horse to a tree, went and sat with him
in his carriage, and talked about half an hour. I shall
never forget his earnest look and expressions, such as, ' 0,
if I was young I would cry aloud ! I would lift up my voice
like a trumpet ! O, what pride, conformity to the world,
and following its fashions ! Many of our people are going
to ruin. Warn them, warn them, while you have strength
and time. Be faithful to do your duty.' I parted with him
while he asked the Lord to bless me. I had many tears to
wipe from my eyes, fearing I never should see him again in
time. O may I get near enough to see him in heaven !
Amen." — J. Gruber.
GRUBER ON HIGH HEADS AND ENORMOUS BONNETS.
" We have no love-feast tickets here to give our members,
as they have in the city, but we have the discipline, which
forbids giving tickets to those who wear high heads, enor
mous bonnets, ruffles, or rings. How do preachers or mem
bers get over that in the city ? Or how do they explain the
rule ? May I write how some explained it in old times ;
high heads meant three story hats, one story for the head,
another for the pocket-handkerchief, and the third for a few
dozen cigars. Enormous bonnets were some things for
women's heads, so large and enormously ugly, that it took
more than a yard of something to cover them, or to keep
the wind from blowing them away. High heads have pass-

466 THE HEROES OF METHODISM.
ed away and flat heads are iu their place. Little, little
things in the place of enormous bonnets, not large enough
to shade the nose, so a shade has to be carried over it.
Ruffles are almost as silly and needless as artificials and
bows, and rings are as round, wrong, and needless as ever
they were in this world." — J. Gruber.

GRUBER'S ACCOUNT OF HIS CIRCUIT WHEN IN HIS
SEVENTIETH YEAR.
There is something lovely in the appearance of an aged
minister of the Gospel, an old hero of a hundred battles,
still wielding the sword of the Spirit ; still conquering new
enemies, achieving new victories, gathering fresh laurels.
How beautiful was Paul the aged, the hero of heroes. We
look upon the aged Wesley, and Asbury at work till the
last hour, with profound admiration ; and who can read this
letter of the old veteran, Gruber, who had plenty of means
on which he could retire, still as zealous and active as ever ;
never thinking of resting till he rested in Abraham's bosom,
never thinking of locating, till he located in the neighbour
hood of the throne of God.
" My circuit (Shirleysburg) is not large, sixteen or seventeen
appointments for four weeks. A few extra ones we took in.
We found some complaints about disappointments in time
past, and, to remove fears for time to come, I told them they
might dock me five dollars for every disappointment I made
on the circuit. I am on my last round, have missed no ap
pointment, and expect to finish my work on the first of
March. "Through mercy I have had good health, filled three ap
pointments every Sabbath, and met the classes after preach
ing, wet or dry, cold or warm, snow or hail. We have had
some revivals, conversions, &c, and more than fifty have
been taken in on probation ; but there have also been many

JACOB GRUBER. 467
removals, and some backslidings. Alas ! for some they are
unstable as water. What shall we do with them ?
" We have half a dozen or more Sunday-schools, a report
of which will be made at the conference. Brother Maclay
attended to the books and periodicals. Being a young man
I thought it would be an advantage to him. Money is very
scarce here, but they will do a little for the Missionary So
ciety, &c.
" It is to be feared some of our brethren are bearing too
hard on some stations and circuits for money. Some persons
are not able to pay more than they do, and some are not
willing ; and there is no law nor gospel to make them pay ;
nor has the Lord any ' day of his power' in which he will
make them ' willing.' So we must trust Him who has said,
' Bread shall be given, and water shall be sure.'
" I have been sorry for some young preachers whose quar
terage was taken, in part, to make up the table expenses of
married preachers. I approve of a piece in the Advocate,
some weeks ago, except the last paragraph, in which it is
stated that the young preacher must have a sulky to carry
the books he has to study, &c. This is a mistake. Many
never had a sulky, but carried books to read and circulate in
saddlebags and portmanteaus, to the amount of twenty or
thirty dollars at a time. Persons bought them and the
preachers had the reading of them.
" I would like to see a preacher with a sulky among these
mountains, and on many circuits where I have rode. I
guess he and his horse would both get sulky, and stop, and
turn back." GRUBER NOT AFRAID TO GO HOME.
When Jacob Gruber was about to cross Jordan's stream,
a brother minister inquired if he was afraid to die?
"Afraid to die," said he, "that must be a very poor home
which a. person is afraid to go to."

468 THE HEROES OF METHODISM.
The old pilgrim has gone home ; the old soldier has fought
his last battle, passed through the last conflict, and gone
home to share the rewards of victor". We conclude with
the following
LINES IN MEMORY OF THE REV. JACOB GRUBER.
Rest from thy labours, rest !
Warrior, resign thy trust ;
The inem'ry of thy name is blest,
The mem'ry of the just.
A star is lost below,
An orb is found above,
To spread anew the burning glow
Of everlasting love.
, For threescore years and ten
He walk'd the earth till even ;
For fifty years he offer'd men
Salvation, life, and heaven.
Then to his promised rest
He turn'd with faltering tread,
And found on the Redeemer's breast
A place to lay his head.
Fallen — at close of day ;
Fallen — beside his post ;
At sunset came the bright array,
The chariots and the host.
With triumph on his tongue,
With radiance on his brow,
He pass'd with that exulting throng,
And shares their glory now.
Warrior, thy work is done !
Victor, the crown is given !
The jubilee at last begun,
The jubilee of heaven.
Rest from thy labours, rest !
Rise to thy triumph, rise !
And join the anthems of the blest,
The Sabbath of the skies. H. J. Meek.

NOTE-PORTRAIT OF ASBURY.

On page 40 there is an account of the manner in which Bishop
Asbury's portrait was obtained in Baltimore. Some have sup
posed this to be the first portrait, and others the only one ever
taken of the venerable bishop. This is incorrect. Bishop
Asbury, in a letter to his mother, from Maryland, as early
as 1784, says : " There is one thing that to me savours of human
pride, and vanity, and expense ; that is, to have my portrait
drawn, which I will have done if it is any satisfaction to you, if
it will remind you of me, and stir you up to pray that God may
keep me ; for there never was a man of smaller abilities raised
so high. If you desire my portrait, send me word in your next."
— Methodist Quarterly, 1831, p. 206.
Mr. Asbury says in his Journal, May 27th, 1808 : " At the
request of some preachers in England, and at the desire of the
General Conference, I sat to Mr. Bruff, who took my likeness in
crayon." Some years after Paradise, in New- York, painted au
excellent likeness of the bishop, which is still at the Book Room.
Father Boehm was the bishop's travelling companion then, and
says, so true was the painting, so correct the likeness, that after
it was sent to the bishop's room, a preacher called, and he was
absent, but on being introduced into his room, and seeing the
painting, he thought for a moment it was the bishop, and com
menced addressing him, and found that he was talking to
canvass. The engraving of the bishop's likeness was from this
painting, and the picture appeared in the first volume of the
Methodist Magazine in 1818. In 1836, at the time the Book
Room was consumed, the plate of Asbury was destroyed, and
for twenty years we have had no engraving of him. The
Book Agents have been to the expense of a new picture from

470 HEROES OF METHODISM.
an engraving on steel, and that expressly for this volume.
We rejoice that this work is graced with so good a likeness
of the venerated Asbury, who was the great hero of Meth
odism in America. It is taken from the painting by Para
dise. The reader will be interested in the history of the bishop's
portrait which was taken in Baltimore. Gabriel P. Disosway,
Esq., has just visited that city, where they have recently formed
a Methodist Historical Society, which is bringing many things
to light of great interest to the Methodist family, and among the
rest the fate of this portrait. Among other relics, he says, that
" the original portrait of Mr. Asbury is deposited among the
curiosities. This picture has had a singular history.
" It once hung over the fire-place of a planter's parlour
in Maryland, and where a bed had been made for one of
his men beastly drunk. Here he was laid down, entirely insen
sible. Just as the day was breaking, and the rays of light were
dimly falling upon the portrait, he began to awake from his
drunken stupor ; his eyes first fell upon the uplifted hand of the
venerable bishop, and he fearfully fancied the day of judgment
had come, and that the Divine King, with upraised arm, was
about to pronounce the last sentence of condemnation upon him.
" The sight produced a powerful and salutary influence upon
his mind, leading him to repentance, amendment, and conver
sion. The dead canvass spoke life-giving thoughts and saving
impressions. " In the changes of time and families, the painting, too, has
also been used as & fire-board, and while thus employed, a hole
was made through it for the stove-pipe. Fortunately for those
who love to gaze on that serious, mild, and religious
face, the fingers and hand were only cut off in making
this opening. Perhaps the mutilators had some respect for the
bishop's face, else he might have been decapitated on the occa
sion, or nearly so. The Historical Society, however, (thanks to
their industry,) have resc ued the old picture from its unbishop-like
and forgotten position, and ordered its restoration. Now it will
be a gem in its collection, and carefully preserved for hundreds
to study and look at, who thank God for the useful life of Bishop
Asbury, and bless his pious memory ! These particulars are
authentic, as I learn them from that excellent chronicler of
Methodism, Dr. Roberts."

NEW BOOKS
PUBLISHED BY CARLTON AND PORTER,
200 Mulberry-street, New-York.
Six Steps to Honor.
Six Steps to Honor ; or, Great Truths Illustrated. Square 12mo
Price, 65 cents.
Contents. First Step — Obedience. Second Step — Truthfulness. Third
Step— Honesty. Fourth Step— Kindness. Fifth Step— Energy and Perse
verance. Sixth Step — Piety.
Beautifully illustrated with six engravings. It is designed as a gift-book for
the holidays, and should be read by all the boys in the land, as It contains
truths and suggestions which, if rightly followed out, will be the means of
-making them good and useful men.
Henry's Birthday;
Or, Beginning to he a Missionarj. A new Gift-Book, beautifully
illustrated. Square 12mo. Price, 35 cents.
A Winter at Wood Lawn.
A Winter at Wood Lawn ; or, the Armor of Light Illustrated. Square
12mo. Price, muslin, 65 cents.
This charming volume is intended as a gift-book for boys and girls between
the ages of eleven and fifteen. In a series of interesting conversations con
cerning the armor of the Christian, which are relieved by lively incidents, it
imparts many valuable religious lessons, and communicates many important
facts. It is elegantly and profusely illustrated.
Boys and Girls' Illustrated Olio.
Square 8vo. Price, muslin, 70 cents.
This is literally a picture-book, for it contains one hundred illusteatioks.
A more elegantly illustrated gift-book, for boys and girls between the ages of
nine and fourteen, will not, we feel sure, be issued in this country. Its read
ing matter is instructive and unexceptionable.
Faithful Nicolette.
Faithful Nicolette ; or, the French Nurse. 18mo. Pricer muslin,
25 cents.
This is a charmingly written little book, translated from the German by Mrs.
Mr eus. It illustrates the fidelity of a servant, the cheerful submission of two
lovely children to great trials, and the providence of God in caring for those
¦who trust la him. We shall bo disappointed if the name of Good Nicolette
does not become a household word in thousands of families. The volume has
several very superior engravings..
Poor Nelly.
Poor Nelly ; or, the Golden Mushroom. 18mo. Price, muslin, 28 cents.
This is a delightful little hook, containing the singular hiBtory of an orphan
eirl as related by herself when she became an old woman. Poor Nelly's trials
will make many weep, while her goodness will command admiration.

NEW BOOKS,
PUBLISHED BY CARLTON AND PORTER,
200 Mulberry-street, New-York.
FOE SALE ALSO BY J. P. MAGEE, 5 CORNHILL, BOSTON, AND
H. H. MATTESON, SENECA-STREET, BUFFALO.
The Young Man Advised.
The Young Man Advised: Illustrations and Confirmations of some
of the Chief Historical Facts of the Bible. By E. 0. Haven, D. D
12mo., pp. 329. Price, 75 cents.
Let uo one suppose that we have here a book of commonplace counsels to the
young. The writer has seized upon some of the chief historical facts of the Bible,
from which he has drawn illustrations, which he commends to the study aud
instruction of his readers, and thus in a new and most striking form has conveyed
great practical truths which can hardly fail to make a deep impression upon the
youthful mind. He displays no slight degree of research in his own studies,
und the wholo is clothed with such historical beauty as will charm while his
words will instruct the student.— iTew - York Obeervm*.
Bishop Baker on the Discipline.
A Guide-Book in the Administration of the Discipline of the Methodist
Episcopal Church. By Osmon C. Baker, D. 0. 12mo., pp. 253.
Price, GO cents.
This is truly a volume for tho times, as it will furnish important aid to every
administrator of discipline. The book is an indispensable one to every preacher,
and as such we recommend it without hesitation. — Western Christian Advo
cate. Preaching required by the Times.
Essays on the Preaching required by the Times, and the best Methods
of obtaining it ; with Reminiscences and Illustrations of Methodist
Preaching: including Rules for Extemporaneous Preaching, and
Characteristic Sketches of Olin, Fisk, Bascom, Cookman, Summer-
field, and other noted extemporaneous Preachers. By Abel
Stevehs. 12mb., Price, 65 cents.
A. Model for Men of Business.
A Model for Men of Business : or, the Christian Layman contemplated
among his Secular Occupations. Revised and Modified from the
Lectures of Rev. Hugh Stowell, M. A., Incumbent of Christ's
Church, Salford. With an Introduction, by Rev. D. Cukry. 16mo.,
pp. 322. Price, 35 cents.
An excellent little volume, indicating Its character in its title-page, and forcibly
presenting the morality of the Gospel to tho acceptance of men of business. There
is so much in evcry-day life to call our thoughts away fromGod— so much to blunt
onr sensibilities to the moral principles which should govern and direct every
Christian man in all his intercourse with the world, that a book like this cannot
but be a most profitable companion for all who desire to be at last accepted in
Christ Jesus. We welcome Its appearance. For sale at the Methodist book
•tores generally.— 3fetX Protestant.

NEW BOOKS,
PUBLISHED BY CARLTON AND PORTER,
200 Mulberry-street, New-York.

FOR SALE ALSO BY J. P. MAGEE, 5 CORNHILL, BOSTON, AND
H. H. MATTESON, SENECA-STREET, BUFFALO.
The Life and Times of Bishop Hedding.
Life and Times of Rev. Elijah Hedding, D. D., late Senior Bishop of
the Methodist Episcopal Church. By Rev. D. W. Claek, D. D.
With an Introduction, by Rev. Bishop J5. S. Janes. Pp. 686. Price,
large 12mo., $1 50 ; 8vo., $2 00.
A memoir of the Itev. Dr. Hedding, late senior bishop of the Methodist Church,
has been prepared by the Itev. Dr. Clark, which is published in a handsome
volume. It professes to portray the life and times of this venerable man, and
Involves almost the entire history of this denomination, at least for some thirty
years past. In the controversies and vicissitudes of the denomination during
this period, Bishop Hedding took always a prominent part, giving the character
istic form and policy to the issue. He was evidently a man of great energy and
power, and possessed those personal qualities which make fast friends and gave
him a preponderating influence in the Church of which he was so long bishop.
The religious traits of his character were prominent as well as peculiar. The
memoir is composed with great beauty of style and affection ateness of feeling:
and altogether it will be regarded by tbe denomination as a welcome and-
instructive work. — New -York Evangelist.
"We have received a copy of this work, wliich presents, mechanically, an
elegant appearance. We have not yet found time for its perusal, but when we
do, we shall speak more minutely of it. The name of Bishop Hedding lingers
in the memory of the Church like the fragrance of a rose after its beauty hath
departed, and is cherished with a filial fondness, while that of the talented
author is a surety that bis onerous but honorable task is well performed. This
book must have a large and ready sale. — North-Western Christian Advocate.
Life of Rev. Robert Newton.
The Life of Rev. Robert Newton, D. D., by Thomas Jackson, em
bellished with a fine portrait. 12mo., pp. 427. Price, $1 00.
This volume is destined to have a great run. Although it has been published in
London but a few weeks, sixteen thousand copies have already been sold.
Temporal Power of the Pope.
The Temporal Power of the Pope : containing the Speech of the Hon.
Joseph R. Chandler, delivered in the House of Representatives of
the United States, January 11, 1855. With Nine Letters, statins
the prevailing Roman Catholic Theory in the Language of Papal
Writers. By Johs M'Cuntock, D.D. 12mo., pp. 154. Price, 45
cents.
A series of letters to the Hon. J. K. Chandler, stating the prevailing Roman
Catholic theory in the language of papal writers, forms the substance of this
volume. They were prepared in reference to tbe speech of Mr. Chandler,
delivered at the last session of Congress, and from the position and character of
the writer, as well as from his mode of treating the subject, are eminently
deserving of public attention.— iK Y. Tntnme.
Carlton & Phillips, No. 200 Mulberry-street, New-York, have just issued a
neat duodecimo volume of one hundred and fifty-four pages, with the foregoing
title. It needs not that we say the work is a most timely and masterly produc
tion]  Western Christian Advocate.

NEW BOOKS,
PUBLISHED BY CARLTON AND PORTER,
200 Mulberry-street, New-York.

FOR SALE ALSO BY J. P. MAGEE, 5 CORNHILL, BOSTON, AND
H. H. MATTESON, SENECA-STREET, BUFFALO.
Systematic Beneficence.
THREE PRIZE ESSAYS.
The Great Reform, by Abel Stevens.
The Great Question, by Lobenzo White.
Property Consecrated, by Benjamin St. James Fey. Price, in one
volume, 40 cents.
This long-expected work is at length published. It comprises three essays.
The Great Eefokm, by Abel Stevens, covers 126 pages. It is invincible in
argument, stirring and eloquent in expression. , The Geeat Question, by Ecv.
Lorenzo White, of the New-England Conference, covers 234 pages. It lacks
the directness of the former, but is scarcely less powerful in argument or stirring
in appeal. The elucidation of Scriptural rules of beneficence should be carefully
stuclied. We commend chapter tenth to the consideration of those in the
ministry who have excused themselves from giving, because they had given
themselves to the ministry. Property Consecrated, by Rev. Benjamin St.
James Fry, of the Ohio Conference, covers 124 pages. It is mil of strong thoughts,
clearly and forcibly expressed, and is well worthy of the honor awarded to it.
Its title is strikingly expressive as well as its arguments. — Ladies' Repository.
Selections from the British Poets.
By Eliza Wood-worth. With twelve Illustrations. Large ll'mo.,
' pp. 365. Price $1.
The plan of this book of Selections is ¦well conceived. It takes in the whole
range of British poets, from Chaucer down to Tennyson, and gives brief biograph
ical and critical notices of each, with some of tbeir best and most striking pas
sages as specimens. — Methodist Quarterly Review.
Natural Goodness.
By Rev. T. F. Randolph Mercein, M. A. Price 65 cents.
Its full title-page will sufficiently declare its object. It is set forth as containing
"suggestions toward an appreciative view of moral men. the philosophy of the
present system of morality, and the relation of natural virtuo to religion. With
out agreeing with the author fully in his view of the natural virtues, wo have
found his discussion one of the most interesting and able which has ever fallen
nnder our notice, and we earnestly commend it to the attention of that large
class of intelligent and amiable men who are resting upon their morality. For
Bale by Ide & Duttoa— Christian Witness.
Daniel verified in History and Chronology.
Showing the complete Fulfillment of all his Prophecies relating to
Civil Affairs, before the close of the Fifth Century. By A. M.
Osboh", D. D. With an Introduction, by D. D. Whedon, D. D.
12mo., pp. 202. Price 60 cents.
As the result of much patient study, Dr. Osbon has here given us new and
striking views of that portion of Holy Writ to which his attention has been
specially directed. His positions are antagonistic to those of all previous expos-
ltors with which we are acquainted. He states them clearly and forcibly, yet
with becoming modesty, and meets the objections to his theory with arguments
not easily refuted. — OlwwUan Advocate and Journal.

VAI E UNIVERSITY LIBRARY
111511 HWKfliWIllllllllllllllllllllll

3 9002 05318 9479