Nathan Bangs · 16 of 28

Chapter 6. From the Close of the General Conference of 1820 to the Beginning of the General Conference of 1824. · 1822

This year two more Indian missions were commenced, one among the Mohawks in Upper Canada, and the other among the Creeks, called the Asbury mission. As the latter, after much expense and labor, failed in the accomplishment of its objects, perhaps it may be as well to give the history of its commencement, progress, and termination, once for all, in this place.

As before stated, the charge of this mission was confided, by Bishop McKendree, to the Rev. William Capers, of the South Carolina conference. After traveling extensively through the state of Georgia, endeavoring to awaken the missionary spirit, and collect funds to defray the expense for an outfit of the mission, in the month of August of this year, in company with Colonel Richard Blount, a pious and intelligent member of our Church, he arrived at the Creek agency, on Flint river. After witnessing some debasing scenes of amusement among the females, and one of those Indian plays which was conducted with a rude display of Indian dexterity, and daring feats of ferocious gallantry, he obtained an introduction to General McIntosh, the principal man of the nation. As an instance of the lordly bearing of this chief, who prided himself for having fought the battles of his country, as a general in the ranks of the Indian allies, under the command of the hero of New Orleans, may be mentioned his refusing to converse with Mr. Capers, though he perfectly understood the English language, only through the medium of an interpreter, assuming, in the mean time, all the etiquette of a stately prince in the reception of an ambassador.

The interview resulted in an agreement between the parties for the establishment of a mission, with liberty to use so much land only as should be found necessary to raise provision for the mission family, and for building the needful houses; and the Rev. Isaac Hill, an old, tried, experienced minister was appointed in charge of the mission. But notwithstanding the favorable beginning of this laudable attempt to convey the blessings of the gospel to these heathen, so long neglected by the Christian church, difficulties of a formidable character soon made their appearance. Some of the chiefs, who were not present at the council when the above agreement was ratified, raised objections against the enterprise, and thus created so many jarring sentiments in the nation, that for a time it was doubted, among the friends of the cause, whether it was best to continue the effort. It was, however, continued. A school was opened for the instruction of the children, but the missionary was forbidden, through the influence of the opposing chiefs, to preach the gospel to the adult Indians. It was also strongly suspected that the United States agent lent the weight of his influence against the prosecution of the mission, though an investigation of his conduct resulted in his justification by the government of the United States. And the following extract from the letter of instructions which was sent to the Indian agent will show that the officers of the government took a lively interest in the objects of this mission. The secretary of war, the Honorable John C. Calhoun, after expressing his regret that any difficulties should have arisen between the missionaries and Colonel Crowell, the Indian agent, expresses himself in the following language: —

“The president takes a deep interest in the success of every effort, the object of which is to improve the condition of the Indians, and desires that every aid be furnished by the Indian agents in advancing so important an object; and he trusts that your conduct will be such as to avoid the possibility of complaint on the part of those who are engaged in this benevolent work.

“You will give a decided countenance and support to the Methodist mission, as well as to any other society that may choose to direct its efforts to improve the condition of the Creek Indians. It is not conceived that they can have any just cause of apprehension against the privilege of preaching the gospel among them; and you will use a decided influence with them to reconcile them to its exercise on the part of the mission. The department feels confident that, by proper efforts on your part, you may secure to the mission the right of preaching among the Indians, which is deemed to be so essentially connected with the objects of the society.”

Notwithstanding this favorable regard toward the mission by the government of the United States, and the persevering efforts of the missionaries themselves, the mission was destined to undergo a sad declension in its affairs, and, after lingering for a while, was finally abandoned in despair. In addition to the barriers thrown in the way of the missionaries by the hostile chiefs and their partisans, were the troubles arising out of the treaty made by McIntosh and his party, by which the lands included in the chartered limits of Georgia were ceded to the United States, for the benefit of the state of Georgia, for the consideration of the sum of four hundred thousand dollars. This gave great offense to the majority of the nation, who affirmed that McIntosh and those who acted with him executed this treaty contrary to a law which had been promulgated in the public square, and they arose against him with violence, and massacred him and some others under circumstances of great barbarity. This threw the nation into great confusion, and exerted a most deleterious influence upon the interests of the mission.

The school, however, was continued under all these discouragements, and by the judicious manner in which it was conducted, and the manifest improvement of the children, both in letters and religion, it acquired the confidence and respect of all who made it an object of inquiry. And the restraints against preaching the gospel being removed in 1826, owing, in a great measure, to the interference in behalf of the mission by the United States government, the mission presented a more flattering prospect, so that in 1829 there were reported seventy-one Church members at the Asbury station, namely, two whites, twenty-four Indians, and forty-five colored; and the school consisted of fifty scholars. Under this state of things the friends of the cause fondly anticipated a final triumph over infidelity and heathen superstition among this nation of Indians. But, alas! how often are all human expectations blasted!

Such were the difficulties thrown in the way of this mission, that in 1830 it was entirely abandoned. Their confirmed habits of intemperance, their predilection for savage life, the persevering opposition of most of the chiefs to the self-denying doctrines of the gospel, together with their proximity to dissipated whites, whose interest was promoted by furnishing the Indians with means of intoxication, combined, with the troubles arising out of the murder of McIntosh and others, to paralyze the efforts of the missionaries and their friends, and they were reluctantly compelled to abandon the enterprise in despair. The labor, however, was not lost; lasting impressions were made upon some minds; and some who were removed to the west have been gathered into the fold of Christ, and others, who have been since that time converted to the Christian faith, have traced their first impressions to the instructions of “father Hill” and his pious associates.

Another aboriginal mission was commenced this year. This was among the Mohawks of Upper Canada. They had been partially civilized, and imperfectly instructed in the Christian religion; and yet their moral and religious state was very far from being improved.

They were settled principally on an Indian reservation of land, sixty miles in length and twelve in breadth, on each side of the Grand river. At the head of this tribe was the celebrated Mohawk chief, Colonel Brant, whose name carried such terror into our frontier settlements during the revolutionary war. Soon after the termination of this severe struggle, chiefly through his solicitation, the Society for the Promotion of Christian Knowledge adopted measures to furnish these people with Christian instruction. A missionary was sent to preach to them, and the Gospel of St. Mark and the Prayer Book were translated into the Mohawk language, the former by Colonel Brant himself. But little permanent good, however, resulted from these efforts. Instead of producing any radical change in the heart and life of the people, they were merely initiated into an observance of the external rites and ceremonies of the church, while, like all other tribes who had mingled with the unconverted whites, they had become addicted to intemperance and its kindred vices.

In this state they were when visited by a Methodist missionary this year. It is true, that from the time the Methodist itinerants first visited that country, they were in the habit of preaching occasionally to these people, but with little apparent effect. As early as the year 1801 an Indian youth was baptized at a quarterly meeting held at the house of Mr. Jones, the father of Peter Jones, whose conversion and labors will be hereafter noticed; and it is remembered well that when Mr. Joseph Sawyer, the administrator of the ordinance, concluded the ceremony by prayer, he prayed most fervently that this youth might be the first-fruits of a harvest of souls from among these natives. The wife of Mr. Jones also, who was a Mohawk princess, was baptized about the same time, and received into the Church with her husband. These were all the aboriginal conversions known to the writer before the reformation of which we now speak commenced.

The mission was begun under the patronage of the Genesee conference, to which Upper Canada was then attached, and Alvin Torry was appointed to its charge. The following extracts of letters received from brother Case will fully explain the manner in which this good work began and was carried forward: —

“When I visited and preached to these Indians last June, I found several under awakenings; for they had heard occasionally a sermon from brothers Whitehead, Storey, and Matthews; and had for some time been in the habit of coming together at the house of T. D. to hear prayers in the Mohawk. Several manifested much concern, and appeared very desirous of the prayers and advice of the pious. These, with two youths who had lately received religious impressions at the Ancaster camp meeting, I formed into a society, giving charge of the society to brother S. Crawford. His account of the progress of the revival during my absence to conference I here insert, from his letter to me. We must beg some indulgence for being particular, considering that the subjects of this work are the first-fruits unto Christ, and that this revival may be seen in the native simplicity of these artless Indians. Brother C.’s account is as follows: —

“‘During your absence to the conference I have continued to meet with our red brethren every week, giving them public discourses, as well as answering their anxious inquiries concerning the things of God. The Lord has indeed been gracious to this people, pouring out his Holy Spirit on our assemblies, and thereby giving the spirit of penitence, of prayer, and of praise. About the first who appeared deeply concerned for their souls were two women. One of them had, about fourteen years ago, known the way of the Lord, and had belonged to our society in the Allegheny. Having been a long time without the means of grace, she had lost her comforts and her zeal for God; but now, being again stirred up to return to the Lord, she became useful to others of her sex who were inquiring for the way of life. The other was a woman of moral deportment, and of respectable standing among her nation, but of great and painful afflictions: by a series of family trials she had been borne down with overwhelming sorrows. To this daughter of affliction the other woman gave religious counsel, urging that if she would give her heart to the Lord he would give comfort to her mind, as well as direct and support her in her worldly troubles. She listened to these things with much concern, and as she went to the spring for water she turned aside several times to pray. At length, under a sense of her unworthiness and sinfulness, she sunk to the earth, and was helpless for some time. When she recovered strength she came into her house, and calling her children around her, they all kneeled down to pray. While at prayer a weight of power came on them — the daughter of fifteen cried aloud for mercy, and the mother again sunk to the floor. The daughter soon found peace, and praised the Lord. While the mother was yet mourning and praying, the youngest daughter, not yet four years of age, first kneeled by her mother, praying: then coming to her sister, she says, “Onetye ragh a gwogh nos ha ragh ge hea steage? Onetye ragh a gwogh nos ha ragh ge hea steage?” that is, “Why don’t you send for the minister? why don’t you send for the minister?” showing thereby a religious concern and intelligence remarkable for one of her age. The mother soon after obtained peace. She with her children are now a happy family, walking in the enjoyment of the Holy Comforter. Thus did the Lord bring these sincere inquirers to the knowledge of himself, while they were alone, calling on his name.

“‘Another instance of extraordinary blessing among this people was on sabbath, the 27th of July last, when one of our brethren came to hold meeting with them. During singing and prayer there was such melting of heart and fervency throughout the assembly; — some trembled and wept, others sunk to the floor, and there was a great cry for mercy through the congregation. Some cried in Messessaugah, “Chemenito! Kitta maugesse, chemuche nene,” &c.; that is, “Great good Spirit! I am poor and evil,” &c. Others in Mohawk prayed, “O Sayaner, souahhaah sadoeyn Roewaye Jesus Christ, Tandakweanderhek;” that is, “O Lord, the only begotten Son Jesus Christ, have mercy on us!” Others were encouraging the penitents to cast their burdens on the Lord. Others again were rejoicing over their converted neighbors. In this manner the meeting continued throughout the day. While these exercises were going on a little girl ran home to call her mother, who came directly over to the meeting. On entering the room where the people were praying she was smitten with conviction, and fell down crying for mercy. While in this distress her husband was troubled lest his wife should die, but was happily disappointed when, a few hours after, her sorrows were turned into joy, and she arose praising the Lord. From this time the husband set out to serve the Lord, and the next day he also found peace to his soul, as I will hereafter relate. During the day several found the Saviour’s love, and retired with great peace and comfort; while others, with heavy hearts, wept and prayed as they returned comfortless to their habitations. The next day I visited them, when they welcomed me with much affection, declaring what peace and happiness they felt since their late conversion. A number soon came together, among whom was the Indian who, the day before, was so concerned for his wife. His convictions for sin appeared deep, and his mind was in much distress. We joined in prayer for him; when I had closed, an Indian woman prayed in Mohawk. While she was with great earnestness presenting to the Lord the case of this broken-hearted sinner, the Lord set his soul at liberty. Himself and family have since appeared much devoted to the service of the Lord. The next morning, assisted by an interpreter, I again preached to the Indians. After the meeting, observing a man leaning over the fence weeping, I invited him to a neighboring thicket, where I sung and prayed with him. I then called on him to pray; he began, but cried aloud for mercy with much contrition of spirit; but his tone was soon changed from prayer to praise. The work is spreading into a number of families. Sometimes the parents, sometimes the children, are first brought under concern. Without delay they fly to God by prayer, and generally they do not long mourn before their souls are set at liberty. The change which has taken place among this people appears very great, and, I doubt not, will do honor to the cause of religion, and thereby glorify God, who has promised to give the Gentiles for the inheritance of his Son.’

“On my return from conference I called and preached to the Mohawks, and have it on my plan to continue to attend to them in my regular route. After having explained the rules of society to them, twenty were admitted as members of society. It was a season of refreshing to us all. On the 28th of September I again preached to them. The crowd was now such that they could not all get into the house. Their usual attention and fervor were apparent, and near the conclusion of the discourse the hearts of many were affected, and they praised the Lord for his power and goodness. In meeting them in class they appeared to be progressing finely, advancing in the knowledge and love of God. Several who had been under awakening, having now returned from their hunting, requested to be received, and were admitted into the society. The society now consists of twenty-nine members, three of whom are white persons. We have also a sabbath school of Indian children, consisting of about twenty, who are learning to read. Some young men have kindly offered their services to instruct them. This good work is about fifty miles from the mouth of the Grand river, about six miles from the Mohawk village, and four miles north of the great road leading from Ancaster to Longpoint. About twelve miles from the mouth of the Grand river another gracious work is commenced, among both Indians and whites. About twelve have found peace to their souls, among whom are four of the Delaware tribe. This awakening first took place in the mind of a white man — a notorious sinner. It was in time of preaching that the power of God arrested him. He wept and trembled like Belteshazzar. After meeting he came to me, saying, ‘I don’t know what is the matter with me. I never felt so before: I believe I am a great sinner, but I wish to do better: what shall I do to be saved?’ I told him the Spirit of the Lord was upon him, to convince him of sin, and he must repent and turn to God. There is evidently a great change in this man, who we hope may be an honor to the cause of religion in this wicked part of the reservation. The awakening is prevailing in several families. We have twelve in society here. In the townships of Rainham and Walpole there are still good appearances. Indeed, at most of my appointments we have the presence and blessing of the Lord; so that our missionary friends will have no occasion to repent the prayers they have offered, the money they have expended, and the tears they have shed in behalf of the once miserable and forsaken sinners, but now happy and blessed converts, on the Grand river. Much labor is now necessary, and I would gladly have assistance; but my health is good, and I would not increase expenses. In weariness my mind is comforted, and my soul is delighted in feeding these hungry natives with the provisions of the gospel. O, I could endure hunger, or sit down thankfully to their humble fare, or lie down in Indian wigwams all my life, to be employed in such a work as this, and especially if favored with such consolations as at times I have enjoyed since I commenced my labors in this mission. I hope for ever to be grateful for His mercy in thus blessing his word for the conversion of these poor perishing sinners. Dear sir, a letter of instruction and counsel would be thankfully received. I hope I have an interest in the prayers of my brethren. Farewell. Very affectionately yours in the gospel of Christ.”

“Letter from the Rev. William Case, dated Niagara, U. C.,

October 7, 1823

“In my letter of the 27th of August I mentioned that an awakening had taken place among the Indians on the Grand river, and promised a more particular account of this work after my next visit among them. But as brother Torry has sent you a pretty full account, a few remarks will suffice. On the 24th of September, in company with a religious friend, we passed into the woods, and arrived at the Indian dwellings about nine o’clock in the morning, a time at which they generally hold their morning devotions. We were received with cordial kindness, and the shell was blown as a call to assemble for religious service. Soon the people, parents and children, were seen in all directions repairing to the house of prayer. When they arrived they took their seats with great solemnity, observing a profound silence till the service commenced. Having understood that they were in the habit of singing in the Mohawk, I requested them to sing in their usual manner, which they did melodiously. The following verse is taken from the hymn, and the translation into English is annexed: —

‘O sa ya’ ner Tak gwogh sni ye nough Ne na yonk high sweagh se, Ne o ni a yak hi sea ny, Sa ya’ ner tea hegh sm ‘yeh.’

‘Enlighten our dark souls, till they Thy sacred love embrace: Assist our minds (by nature frail) With thy celestial grace.’

“After the sermon several addressed the assembly in the Mohawk, and the meeting was concluded by prayer from one of the Indians in his native tongue. The use of ardent spirits appears to be entirely laid aside, while the duties of religion are punctually and daily observed. The hour of prayer is sounded by the blowing of the shell, when they attend for their morning meetings with the regularity of their morning meals. The Indians here are very desirous of obtaining education for their children, and they are making such efforts as their low circumstances will allow: for this purpose a schoolhouse is commenced: a sabbath school is now in operation, where about twenty children are taught the rudiments of reading, and we are not without hope of seeing a day school established for the ensuing winter. Certainly this mission has been attended with the divine blessing beyond every expectation. It was not at first commenced with the professed design of converting the natives, (though they were had in view,) but for the benefit of the white inhabitants scattered over the Indian lands. The merciful Lord, however, has been pleased to endow the mission with abundant grace, and the friends of missions may now renew their songs of gratitude and joy over thirty more converted natives of the forest, together with an equal number of converts among the white population.”

The Cherokee mission was also commenced this year. The Cherokee Indians inhabited a tract of country included in the states of Georgia and North Carolina on the east, Alabama on the west, and that part of Tennessee lying south of Hiwassee and Tennessee rivers, comprising not less than ten millions of acres. These natives had been partially civilized; some of them had become wealthy, possessing domestic cattle in abundance, and were thriving agriculturists. White people had settled among them, intermarriages had taken place, so that there were many half-breeds of respectable standing and character, who could speak both the English and Cherokee languages, and many of the children were well educated. And had they been left undisturbed in their possessions, they doubtless would have risen into a wealthy, intelligent, religious, and respectable community.

The American Board of Missions commenced a mission among these people as early as 1817, which has been much assisted in its funds by the government of the United States, and has, no doubt, exerted a salutary influence on the Indian character.

It was in the spring of this year, at the request of a native Cherokee, by the name of Richard Riley, that the Rev. Richard Neeley, of the Tennessee conference, visited the nation, and preached in the house of Mr. Riley. In the course of the summer, being assisted by the Rev. Robert Boyd, Mr. Neeley formed a society of thirty-three members, and Richard Riley was appointed a class-leader. At a quarterly meeting which was held there a short time after, by the Rev. William McMahon, presiding elder of Huntsville district, the power of God was displayed in a most signal manner, during which several of the natives found peace with God through faith in the Lord Jesus, and became members of the Church. In December following the Rev. Andrew J. Crawford, who had been appointed to the charge of this mission, arrived there, and met a council composed of the principal men of the nation, who approved of the mission, and, with their consent, a school was commenced on the 30th of that month. This was the beginning of the good work which terminated in the conversion of many of the Cherokees to the faith of Christianity. In reporting the state of this mission to the Tennessee conference, in 1822, the committee use the following language: —

“Your committee look upon these openings of Divine Providence as special and loud calls to our conference, our superintendents, our ministers, and members in general, to unite their zeal and exertions, to afford this destitute people the means of salvation. O, brethren! come up to the help of the Lord against the mighty. What has God already wrought, and how plain and simple the means by which he has performed the mighty work! Only consider, but two years ago a Methodist preacher had never preached in this part of the Cherokee nation. Our worthy and pious friend, Mr. Riley, as has been stated, invited brothers Neeley and Boyd to cross the Tennessee river and preach at his house, and these zealous and pious young men, who had just been called, like Elisha, from the plow to the pulpit, embraced the invitation, and flew upon the wings of love to plant the gospel among the Indians, believing that a Methodist preacher is never out of his way when he is searching for the lost sheep of the house of Israel, and bringing sinners home to God. Robert Boyd is no more! he is gone to his reward; but he lives in the hearts of these pious Indians, and never, no, never, while their memory is left them, will they cease to remember Robert Boyd.

“We now have one hundred and eight regular members of society in this part of the nation, and a number of the children can read the word of God, and some of them can write a tolerably good hand; and the whole amount of moneys expended does not exceed two hundred dollars. Indeed, your committee are of opinion, that a great parade about missionary establishments, and the expenditure of many thousands of dollars to give the heathen science and occupation, without religion, is of but little advantage to them. For, after all their acquirements, they are still savages, unless their hearts be changed by the grace of God and the power of the gospel; but this blessed gospel, which is the power of God to the salvation of all that believe, whenever and wherever its divine influences are implanted in the heart by the efficient operations of the Holy Ghost, makes man a new creature, and fits him for his place in society.”

The success which attended these efforts among the aborigines of our country acted as a divine charm upon the members of the Church generally, and contributed not a little to diffuse the spirit of revival, and to excite a generous liberality throughout our entire borders. It tended also to silence the objections of those who had doubted the expediency of forming the society, or of the feasibility of reclaiming the wandering savages of our wildernesses from their heathenish superstitions and vicious habits.

Besides these Indian missions, others were undertaken for the benefit of the destitute parts of the white settlements. Last year the Rev. Fitch Reed, of the Genesee conference, was appointed to York, (now Toronto,) in Upper Canada, with Rev. Kenneth M. K. Smith as his helper. Their mission extended into the settlements in the neighborhood of Toronto, which, at that time, were new, poor, and destitute of the gospel. Some idea may be formed of the difficulties with which they had to contend in traveling through particular parts of the country, from the fact that brother Smith, who devoted himself chiefly to the back settlements, was in the habit of carrying an ax with him, so that when he came to a stream of water that he could not ford, (which was frequently the case,) he felled a tree across it, on which he passed over. In some instances, it is stated, where the trees stood opposite to each other on the banks of the creek, and formed a junction at the top, he would climb one tree and descend another, and thus pass on to his appointments among this scattered population. Their labors were blessed, and a foundation was laid for the establishment of societies which have subsequently much prospered.

When they first went among the people they found them engrossed in the cares of the world, desecrating the sabbath for purposes of amusement, idle recreation, or secular labor; and some who had once professed religion had cast off the fear of God, and were immersed in the pleasures of sin. It was not long, however, before the word took such effect that the houses were crowded with attentive hearers. The sabbath especially, instead of being devoted to profane revelry, was spent in religious devotion, and many were inquiring what they should do to be saved. The result was, that this year, 1822, there were returned on the Minutes in this mission one hundred and four; thirty-four in York, and seventy in the new settlements.

To aid the missionaries in their work, the American Bible Society made a generous donation of Bibles and testaments for gratuitous distribution among the poor in that district of country.

Many parts of our general work were blessed with revivals of the work of God. Among others, the following may be mentioned: — Brooklyn, Long Island, was powerfully visited with the refreshing influences of the Spirit, under the labors of the Rev. Lewis Pease. This work commenced at a camp meeting held at Musquito Cove, Long Island, and was productive of the conversion and addition to the Church in that place of not less than one hundred souls. Several towns on the Amenia circuit were visited by powerful revivals, which terminated in the conversion of about two hundred souls, one hundred and seventy of whom joined our Church, and the rest were divided between the Presbyterians and Baptists. Among these converts, several, at a place called Oblong, had been Universalists. Being convinced of the excellence of the power of religion, they cast away their dependence upon a mere speculative belief in Christianity, and yielded to be saved now, by “grace, through faith.”

A work of God also prevailed on the Tolland circuit, New England conference, which eventuated in the conversion of about two hundred and fifty, of almost all ages, and of both sexes. At a camp meeting held at East Hartford, which was numerously attended, there were manifest displays of the power and grace of God in the awakening and conversion of souls. The fruits of this revival were divided among the Methodists, Congregationalists, and Baptists, about one hundred being added to the Methodist Church.

The Upper Canada district, then under the charge of the Rev. William Case, is thus described by him: —

“Blessed be the Lord, we are prospering finely in this country. Our congregations, sabbath schools, missionary collections, a church-building spirit, as well as conversions, and order and harmony in the societies, all demonstrate the rising strength of Zion in these parts. There are now finishing or commencing twenty churches in this upper half of the province. We have more than forty sabbath schools, and one thousand scholars. These nurseries of virtue and religious information promise much to the prosperity of the rising generation, both in a civil and religious point of view. A great and happy improvement is visible since the close of the late war, which, in many places, by the confusion and calamities it introduced, had broken down the barriers of vice. Churches are crowded with listening hearers. Youth and children, instead of wandering in the fields, or loitering in the streets, are in many places thronging to the schools, with their books in their hands, and learning to read the book of God. One man, who has a large family of children, a few days since observed to me that, ’since sabbath schools began, he had had no trouble in the government of his family.’”

On the Smyrna circuit, Delaware, there was an outpouring of the Spirit, which resulted in the conversion of many souls; one hundred and twenty were connected with our Church, forty of whom were colored people. Heretofore this revival the colored members of the Church had been much divided in spirit, by the efforts of the Allenites to form a party; but this good work had the happy effect of uniting them more closely together, and of cementing their union with the Church which had nursed them from their infancy.

In Surry county, in Virginia, through the agency of camp meetings and other means of grace, about three hundred souls were brought to the knowledge of God by faith in Jesus Christ, and the general impression made on the public mind was most favorable to the cause of truth and love. In Lynchburg also, in this state, there were added to the Church upward of one hundred members, as the result of a revival in that place.

At a camp meeting held in the Scioto district, Ohio, the work of God prevailed powerfully, and from thence spread in different directions through the country. This meeting, which was under the superintendence of the Rev. G. R. Jones, was attended by about sixty of the converted Indians of the Wyandots, among whom were several of the chiefs who had embraced Christianity. These spoke in a most feeling manner of the work of God in their own hearts, and among the people of their nation, while tears of grateful joy bespoke the interest which the congregation felt in their spiritual and eternal welfare.

On the Northumberland district, under the charge of the Rev. H. Smith, by means of various camp meetings which were held in the several circuits, not less than two hundred souls were brought to God, while a conviction of the necessity of being reconciled to him through faith in his Son spread extensively among the people in that region of country.

The Hudson river district, New York conference, through a similar agency, shared largely in the good work this year.

The New Rochelle circuit, New York, was blessed with a great revival of religion, under the labors of the Rev. Elijah Woolsey and his colleagues. White Plains, Rye, Sawpit, and New Rochelle all shared in the benefits of this glorious work: and so earnest were many to attend the meetings, with a view to seek the salvation of their souls, that some came from ten to twelve miles, and many such returned rejoicing in God their Saviour. In consequence of this work, the net increase in this circuit among the whites was one hundred and nine.

In Washington city, D. C., God poured out his Spirit in a remarkable manner, in answer to the prayers of his people. During this work, in little more than two months, one hundred and fifty-eight were received into the Church as probationers.

There was also a good work in the city of New York, about three hundred being added to the Church. This was encouraging to those who had mourned over the departure of so many two years before.

I have before remarked, that during this period of our history we were called upon to sustain a new warfare to defend ourselves against the assaults of our opponents. Whether it was from jealousy of our rising prosperity, or from a real belief that our doctrines were dangerous to the souls of men, other denominations, more particularly the Calvinists, seemed to rally to the charge against our ministry, the economy of our Church, and our modes of carrying on the work of God. Hence a spirit of controversy was infused into the sermons which were delivered by our preachers, much more than formerly, the necessity for which was urged from witnessing new modes of attack. Indeed, a new system of divinity was rising into notice, differing in some respects from the Calvinism of former days, in which a universal atonement was recognized in connection with the doctrine of eternal and universal decrees, the force of which, however, it was attempted to avoid by inculcating the doctrine of a “natural ability and a moral inability.” By the use of this subtle distinction, and the doctrine of universal atonement, keeping out of view the old doctrine of universal decrees, some were induced to believe that the difference between this new divinity and Methodism was but slight, and therefore they might, so far as these doctrines were concerned, embrace one as well as the other. Our preachers felt it to be their duty to unravel the sophistry of these arguments, by showing that, so long as that doctrine of universal decrees, which involved the notion of unconditional election and reprobation, was held fast, the two Systems were at variance, and could never be made to harmonize.

We were also frequently denounced as Arminians. And Arminians were represented as denying the doctrine of human depravity, of regeneration by the efficient grace of God, and the necessity of divine aid in working out and securing our eternal salvation. As this was a most unjust imputation, we felt called upon to make a full and fair statement of our doctrinal views, and to defend ourselves against such manifest perversions of our real, published, and acknowledged sentiments. In doing this, though there may have been occasional exhibitions of heat on both sides, and a controversial spirit indulged, in some instances, to too great an extent, yet truth was elicited, and our doctrines and usages became better understood, and more highly and generally appreciated by the community.

With a view to secure a more commodious and permanent location for the Wesleyan seminary in the city of New York, a site was this year procured in Crosby Street, by leasing three lots of ground, on which the trustees erected a brick building, sixty-five feet in length and forty in breadth, the upper part of which was occupied as a place of worship. Here a male and female academy was kept until the premises were purchased by the agents of the Book Concern, in the year 1824, when another building was procured in Mott Street. The academy at the White Plains grew out of the one first commenced in the city of New York; and when the property of the latter was disposed of; after discharging the debts of the institution, the balance was given to the White Plains academy, which has continued to the present time.

Though the Wesleyan seminary did not fully answer the benevolent designs of its original founders, it is believed that its establishment gave an impulse to the cause of education which has gone on increasing in power and influence to the present day.

Thirty-seven preachers were this year located, twenty-four returned supernumerary, and seventy-one superannuated, and four had died, namely, Hamilton Jefferson, Edward Orem, William Early, and John Pitts, each of whom died in the full assurance of faith.

Numbers in the Church: Whites This Year: 252,645; Last Year: 239,087; Increase: 13,558 — Colored This Year: 44,377; Last Year: 42,059; Increase: 2,318 — Total This Year: 297,022; Last Year: 281,146 — Increase: 15,876 — Preachers This Year: 1,106; Last Year: 977; Increase: 129.

It will be perceived that there was a more than usual increase to the number of traveling preachers, owing to a diminution in the number of locations, and a proportionate increase to the list of superannuated preachers. This was probably owing to the better provision which began to be made, in consequence of the regulations of the General Conference of 1816, for the support of the families of preachers, and the furnishing parsonages for their accommodation. This last remedy, however, was but partially provided as yet, though the work was happily begun, and has been gradually going forward to the present time.