Nathan Bangs · 22 of 28

Chapter 8. From the Close of the General Conference of 1824 to the Commencement of That of 1828. · Part 4

It was about the year 1816 that the several denominations of evangelical Christians in this country began to turn their attention to Sunday school instruction, and the plan of a union was formed for the purpose of harmonizing their views and concentrating their efforts, under an impression that by these means more good might be effected to the rising generation than by separate and denominational action. This resulted in the formation of the “American Sunday School Union,” which was located in the city of Philadelphia, and extended itself, by means of auxiliaries, all over the United States, embracing all evangelical denominations, or so many of each as chose to unite with them. Into this union our people had in some places entered. By the parent society books were issued, agents employed to travel through the country to promote its objects, and a weekly periodical commenced, devoted especially to the interests of sabbath schools.

With this general union, however, all were not satisfied. Most of the Protestant Episcopalians chose to conduct their schools independently of the American Union, and many of the Methodists were uneasy under this regulation; and, after much consultation, it was finally agreed to form a Sunday school society of our own, under such regulations as should be conformable to our doctrinal and other peculiarities. The reasons for this measure I cannot express better than in the following address, which was sent out by the managers immediately after the formation of the society. It fully unfolds the motives and objects by which its founders were actuated. It is as follows: —

“In approaching you on the subject to which your attention is now invited, the managers take the liberty of stating a few things which have dictated the propriety of forming the society designated by the above constitution. They can assure you that they have not been led hastily into this measure, but, according to their best ability, have Carefully weighed every circumstance connected with it, having deliberately consulted with each other, and with their most aged and experienced brethren, both preachers and private members of the Church.

“The Methodist Episcopal Church is now composed of nearly four hundred thousand members, upward of fourteen hundred traveling preachers, and perhaps more than double that number of local preachers. From the peculiar organization of this Church, all these are considered as one body, adopting the same doctrines, discipline, mode of church government, and, the managers would hope, actuated by the same spirit, under the same great Head of the church, striving to preserve the ‘unity of the Spirit in the bonds of peace.’ These, together with the regular attendants on the Methodist ministry, make a population, including children, of not less than two millions, which are dependent on the ministrations of our Church.

“Without even insinuating the want of soundness in the cardinal principles of Christianity, in the major part of other Christian denominations in our country, calling in question the purity of their motives or ardency of their zeal, the managers will not conceal the fact, that they give a decided preference to their own Church, firmly believing its doctrines and discipline, and have witnessed with unspeakable joy its surprising progress in so short a time, and its salutary influence on the hearts and lives of so many happy thousands. It is a truth as evident as the blaze of the sun at mid-day, that the first impetus which was given to the great work of reformation now going forward in the world, God gave through the instrumentality of the Wesleys and their coadjutors in the ‘ministry of reconciliation.’ The introduction into this country of a spiritual and energetic itinerating ministry, first begun’ by those men of God, has produced results at once astonishing and delightful. Others have caught the missionary Spirit, and have entered into the work with zeal and success. In spreading pure religion, the managers wish them all good speed.

“Among other effects of this great work, by which the present age is distinguished, sabbath school instruction is not the least. The primary object of the first promoters of this work was to afford elementary instruction to such poor children as were destitute of common day school education, and at the same time to give such religions instruction as is suited to the age and capacity of the children. The utility of this mode of imparting knowledge to the juvenile mind soon became apparent to all denominations of Christians, and in the large towns and cities especially they have less or more availed themselves of its advantages. In the progress of the work, in our country, efforts have been made to unite all sects and parties in one general society, called ‘The American Sunday School Union Society;’ and while many have come into this union, others, thinking it best to manage their own affairs in their own way, remain in all insulated state, or have arrayed themselves under the standard of their own denomination.

“Among others who have hitherto stood alone, there are many belonging to our Church. Not feeling inclined to connect themselves with the general union, and finding no center of union in their own Church, they have long felt the inconvenience of their insulated state. As the Methodist Book Concern is located in the city of New York, it was natural for them to look to this place for aid. Accordingly, frequent applications have been made to the agents of that establishment in reference to this subject. It was at once perceived that this establishment afforded facilities for printing and circulating books suitable for Sunday schools, as well as the receiving and sending out, through the medium of the periodical works printed there, all necessary information in relation to their institution which could not be obtained elsewhere; and the agents of that Concern have pledged themselves to the society that Sunday school books shall be furnished by them as cheap as they can be obtained at any other place.

“These circumstances led to the idea of forming a Sunday School Union for the Methodist Episcopal Church. But here, at the outset, many difficulties were to be encountered. Most of those in our Church engaged in Sunday schools in the city of New York were connected with the general union; and though some things had recently transpired of which they could not wholly approve, they were strongly attached to the union, having labored in this work with their brethren of other denominations with much harmony and Christian feeling; but, after deliberating with calmness on all the circumstances of the case, the managers are convinced that duty enjoins it on them, because more good may be ultimately accomplished, to form a union for the Church of which they are members, independent of the American Union. Experiment alone will test the correctness of this opinion.

“It has already been observed, that the primary object of Sunday schools was to impart elementary instruction, mixed with religious improvement, to those children who were destitute of the advantages derived from common schools. Though this original object ought never to be abandoned, yet the general diffusion of this sort of instruction in our country, through the medium of common schools, and public and private free schools, renders this object less essential. Hence religious instruction is the grand and primary object of Sunday school instruction in our day and among our children. On this account, how, ever humiliating the fact, a general union of all parties becomes the more difficult. Whatever may be the intention, each teacher of religion will more or less inculcate his own peculiar views of Christianity, and thus insensibly create party feelings and interests. And this difficulty is increased by the practice recently adopted by the employment of missionaries who are to be supported from the funds of the general institution. The managers are of the opinion, that the most likely way for the several denominations to live and labor together in peace, is for each to conduct its own affairs, and still to hold out the hand of fellowship to its neighbor. They therefore disclaim all unfriendly feeling toward others who may be engaged in this good work. They wish them all success in diffusing moral and religious influence on the minds of youth, and hope always to be ready to reciprocate any at of kindness which may contribute to strengthen each other’s hands in the work in which they are mutually engaged.

“Having thus explained the views of the society, the managers would now call on their brethren and friends to unite with them, by establishing, wherever it is practicable, Sunday school associations auxiliary to this society. To give a direction to this work, and to produce as much uniformity as local circumstances will allow, the form of a constitution suitable for auxiliary societies is herewith submitted.

“One principal reason for locating the parent society in New York, in preference to any other place, is the facilities afforded by our Book Concern for printing and circulating books. The agents of that growing establishment hold an extensive correspondence with every part of our country, and possess the readiest means of communicating information on every subject connected with Sunday school instruction, and can supply any auxiliary with books on the shortest notice and cheapest terms. And it will be perceived, by an article in the constitution, that by paying three dollars into the funds of the institution, sending a list of its officers, and a copy of its annual report, an auxiliary is entitled to purchase books at the reduced prices. A list of the books, with the prices annexed, will hereafter be furnished through the medium of the Advocate and Journal.

“That an itinerating ministry possesses advantages peculiar to itself, in promoting objects of benevolence, will not be, by any, disputed. This, as well as the manner in which our Book Concern is conducted, supersedes the necessity and the expense of employing separate agencies in order to carry on the work of Sunday school instruction. The funds, therefore, which may be raised, can be appropriated to the purchase of books.

“It will be perceived from the constitution, that it is the design of this society, by means of auxiliaries, to comprehend every part of our Church in this great and good cause. The senior bishop is constituted the president, and the other four bishops are vice presidents; and provision is made for each annual conference to elect a vice president from its own body; and he board of managers being located in New York, a center of union is formed for the whole community, and all being connected with our Book Concern, an easy channel of communication is opened, by which books may be printed and circulated, and remittances and information made and received.

“These being the views and objects of the society, the managers think that they may confidently call on their brethren and friends for their aid and cooperation. To the ministers of the Church, especially, do they look for an efficient effort in carrying the benevolent design into practical operation. Let them think on the numerous children unbosomed in the Church, which they are appointed to nourish with the sincere milk of the word. These are the lambs of the flock, which, that they may become the sheep of God’s pasture, must be tenderly nursed. Let them, therefore, be gathered into the fold of sabbath schools, put under the care of faithful shepherds, who will watch over their welfare, instill into their minds moral and religious truth, and thus prepare them, under the influence of divine grace, to become faithful followers of the chief Shepherd and Bishop of their souls.

“The managers conclude by commending their cause to God and to the prayers of their brethren, that they may be wisely directed in this arduous enterprise, and by saying that any suggestion, by which the system may be improved, so as to accomplish more perfectly the purposes of its organization, will be thankfully received and duly considered.”

The following article in the constitution of the society will show what were its objects: —

“The objects of this society shall be, to promote the formation and to concentrate the efforts of sabbath schools connected with the congregations of the Methodist Episcopal Church, and all others that may become auxiliary; to aid in the instruction of the rising generation, particularly in the knowledge of the Holy Scriptures, and in the service and worship of God.”

Provision was then made for the formation of auxiliary societies, and other matters usually connected with Sunday school operations, for furnishing books, funds, &c.

The constitution was adopted and the society formed on the second day of April, 1827, and it commenced its operations under the most favorable auspices. The measure, indeed, was very generally approved., and hailed with grateful delight by our brethren and friends throughout the country. It received the sanction of the several annual conferences, who recommended to the people of their charge to form auxiliary societies in every circuit and station, and send to the general depository in New York for their books; and such were the zeal and unanimity with which they entered into this work, that a the first annual meeting of the society there were reported 251 auxiliary societies, 1,025 schools, 2,045 superintendents, 10,290 teachers, and 63,240 scholars, besides about 2,000 managers and visitors. Never, therefore, did an institution go into operation under more favorable circumstances, or was hailed with a more universal joy, than the Sunday School Union of the Methodist Episcopal Church.

Our separation, however, from the general union, and the establishment of a distinct organization, provoked no little opposition from some quarters, and led the managers into an investigation of the origin of Sunday schools, both in Europe and America, and the facts elicited were spread before the community in their first annual report. By this it appeared, as before stated, that although Mr. Raikes might have been the first to organize regular sabbath schools in England, yet Mr. Wesley was among the first to patronize them, and the very first to furnish teachers who gave their services gratuitously; that even the British and Foreign Bible Society originated from the exertions of a Methodist preacher who had been laboring in the sabbath school cause in Wales; and that in America they had been taught among the Methodists, amidst storms of reproach and persecution, long before they were ever thought of by other denominations. These facts were amply ported by irrefutable testimony, and they therefore served to put the question at rest respecting the origin and permanent establishment of sabbath schools in England, and their subsequent progress in this country.

That the formation of this society has had a most happy effect upon the interests of the rising generation, particularly those under the influence of our own denomination, there can be no doubt. As many of our people were not pleased with the movements of the American Union, and some who were connected with it felt dissatisfied in that relation, they had not entered so heartily nor so generally as was desirable into the work of sabbath school instruction; but now, every objection arising from these sources being removed, a general and almost simultaneous action in favor of this important cause commenced throughout our ranks, and it has continued steadily increasing to the present time, exerting a hallowing influence upon all who come under its control and direction.

And we rejoice to know that the American Union, as well as those existing separately among other denominations, has exerted, and is still exerting, a Similar in influence on all who come within the sphere of its and their operations. Let them be conducted in the fear of God, under the superintendence of men and women who enjoy and exemplify experimental and practical godliness, and they shall form an effectual barrier against the overflowings of infidelity and its kindred errors and vices, and continue as a lofty beacon to direct the youthful mind into the channel of gospel truth and holiness. The mere question of their origin, however honorable it may be to their originator, is lost amidst the blaze of glory which shall surround the churches by the conscientious labors of those who have conducted and shall continue to conduct them forward in the spirit of Him who said, “Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God,” and who “out of the mouths of babes and sucklings hath perfected praise.” The high approbation of God is to be prized above a thousand wreaths of mere human laurels. The latter will fade and die, while the former will cause the individual on whom it falls to bloom in immortal vigor around the throne above. Instead, therefore, of contending about the fact to whom the honor belongs of beginning this mighty machinery which is performing such wonders of mercy to the rising generation, let us bless God for raising up such a man as Raikes, for such a powerful patron as Wesley, and for inspiring so many of his servants to exert their strength to perpetuate this means of doing good from one generation to another.

The Cherokee mission, within the bounds of the Tennessee conference, was extending its influence among that nation with encouraging success. Last year there were four missionaries appointed to labor here, who formed regular circuits, and divided the native converts, now consisting of about four hundred, into classes, and furnished them with the ordinances of the gospel. A native preacher, by the name of Turtle Fields, had been raised up, who became eminently useful to his brethren, as he could speak to them in their own language of the “wonderful works of God.”

Though it was the practice of all our missionaries who were sent among the aboriginal tribes, first of all to preach to them the gospel of Christ, yet when they had embraced it, and became reformed in heart and life, they generally forsook their former mode of living, and entered upon the arts of civilized man. Indeed, this was the secret of our success. Every attempt which had been made to reform the savages of our wildernesses, by introducing the arts of civilization first, and by initiating them into the knowledge of letters before they were converted to Christianity, has failed of success. Instead of pursuing this round-about method to bring them to the knowledge of God and of his Son Jesus Christ, our missionaries have addressed themselves directly to their hearts, recited to them the simple narrative of the life, the sufferings, the death, and the resurrection of Jesus Christ, and impressed upon their minds the grand truth, that all this was for them, and that, in believing it heartily, even they should be “saved from their sins.” This method, and this only, has taken effect. A believing knowledge of the love of God in Christ Jesus has melted them into tenderness; and the light of divine truth, thus shining upon their hearts, has revealed to them their wretchedness as sinners, and brought them as humble penitents to the foot of the cross, where they have waited in humble supplication until Christ made them free. And then, after being thus liberated from the bondage of sin, and brought into the liberties of the gospel, they have been conducted with the utmost ease to the practice of the domestic arts, and to all the usages of civilized life.

This was the case with these converted Cherokees and others. “The traveler,” says the report of the committee of the Tennessee conference for this year, “through their settlements, observing cottages erecting, regular towns building, farms cultivated, the sabbath regularly observed, and almost an entire change in the character and pursuits of the people, is ready to ask, with surprise, Whence this change? The answer is, The Lord Jesus, in answer to the prayers of thousands of his people, is receiving the accomplishment of the promise, I will give thee the heathen for thine inheritance. Here is a nation at our door, our neighbors,” (once) “remarkable for their ferocity and ignorance, now giving the most striking evidence of the utility of missionary exertions.” Two houses of worship had been erected, one of which, having been consumed by fire, was rebuilt this year by the natives themselves, without any expense to the mission.

For the benefit of the youth schools were established, and the children soon gave evidence of their capacity and willingness to learn, two of whom gave promise of usefulness as preachers of the gospel to their own nation. These were placed under the special care of the Rev. William McMahon, the superintendent of the mission. So evident was the change which had been wrought in the hearts and lives of these people, that even those who had no interest in the mission were constrained to acknowledge the hand of God. So rapidly, indeed, did the work spread, that in 1825 the number of converted natives had increased to eight hundred, and seven missionaries were employed in that interesting field of labor, including Turtle Fields, who was now eminently distinguished for his deep piety, and diligence in promoting the interests of the mission. The white missionaries were also greatly assisted by another converted Cherokee, a young man of promising talents and piety, who acted as an interpreter to the circuit preacher.

A new mission was begun this year among another branch of the Mississaugas, who resided on Snake and Yellow Head Islands, in Lake Simcoe, Upper Canada. The whole body of Indians who resided here consisted of six hundred, the largest body of any who spoke the Chippeway language this side of Lake Huron. Some of these, hearing a discourse from one of our preachers, became deeply impressed with the leading truths of Christianity, and expressed an earnest desire to have a missionary sent to instruct them. Accordingly some benevolent members of our Church went and established a sabbath school among them. By this simple means more than forty were reclaimed from their pagan superstitions. Such was the success of this mission, after being supplied with a regular missionary, that in 1829 there were four hundred and twenty-nine under religious instruction, three hundred and fifty of whom were orderly members of the Church; one hundred of their children were taught in two separate schools, by a male and female teacher. A schoolhouse and parsonage were built on Snake Island, and a mission-house on Yellow Head Island, and the converts were gradually brought to attend to agricultural and domestic duties.

The other aboriginal missions, heretofore mentioned, were still improving in religion and morals, as well as in the arts of civilized life, and great was the interest manifested by the Christian church in their behalf. This year, however, the Wyandot mission suffered a great loss in the death of Between-the-logs, one of their most eminent chiefs, and an eloquent and able advocate of Christianity. And as he was a chief man among then, and, after his conversion, had exerted a powerful influence in favor of the mission, it is presumed that the reader will be pleased with the following particulars of his life and death, which the author of the History of the Missions under the care of the Methodist Episcopal Church prepared for and published in that work.

“He was born, it is said, in the neighborhood of Lower Sandusky, about the year 1780. His father was of the Seneca, and his mother a Wyandot of the Bear tribe, from whom he derived his name, Between-the-logs, the name which they give to a bear, signifying to crouch between the logs, because this animal, under peculiar circumstances, lies down between logs; hence the name Between-the-logs, a literal translation of the Bear tribe, was a distinctive appellation of the tribe to which he belonged, and of which he became a chief.

“As he acted a conspicuous part in the nation, and finally became very eminently useful in the cause of Christianity, the following brief account of his life and death will doubtless be acceptable to the reader. When about nine years of age his father and mother separated, and Between-the-logs remained with his father until the death of the latter, when he returned to his mother among the Wyandots. Soon after this he joined the Indian warriors who were defeated by General Wayne. His prompt obedience to the chief, his enterprising disposition, and the faithful discharge of his duties, called him into public notice, and finally raised him to be a chief of the nation; and the soundness of his judgment, his good memory, and his great powers of eloquence, procured for him the office of chief speaker, and the confidential adviser of the head chief.

“When about twenty-five years of age, he was sent to ascertain the doctrines and pretensions of a reputed Seneca prophet, whose imposture he soon detected, and some years after he went on a similar errand to a noted Shawnee prophet, a brother of the famous Tecumseh, with whom he stayed nearly a year; and being fully convinced himself, he was enabled to convince others, that their pretensions to the spirit of prophecy were all a deception.

“At the commencement of hostilities between this country and Great Britain, in 1812, in company with the head chief of the nation, he attended a great council of the northern Indians, collected to deliberate on the question whether they should join the British against the Americans. Here, although powerfully opposed, and even threatened with death if he did not join them, Between-the-logs utterly refused to take up arms against his American brethren, and exerted all his powers to dissuade the Wyandots from involving themselves in this quarrel. Soon after, he and the majority of the warriors belonging to the Wyandots joined the American standard, and accompanied General Harrison in his invasion of Upper Canada. At the conclusion of the war he settled with his brother at Upper Sandusky, and, like most of the savages, indulged himself in intemperance. In one of his fits of intoxication he unfortunately murdered his wife; but, on coming to himself, the recollection of this horrid deed made such an impression on his mind, that he almost entirely abandoned the use of ardent spirits ever afterward.

“In 1817 Between-the logs had an opportunity of displaying his love of justice in behalf of his nation. The Wyandots being persuaded by intriguing men to sign a treaty for the sale of their lands, contrary to his earnest expostulations, he, in company with some others, undertook a journey to Washington on their own responsibility, without consulting any one. When introduced to the secretary of war, the secretary observed to them that he had received no notice of their coming from any of the government agents. To this Between-the logs replied, with noble freedom, ‘We got up and came of ourselves — we believed the great road was free to us.’ He plead the cause of the Indians with such forcible eloquence before the heads of departments at Washington, that they obtained an enlargement of territory, and an increase of their annuities.

“Of his having embraced the gospel, and the aid he rendered to the missionaries to extend its influence among his people, an account has already been given. His understanding being enlightened by divine truth, and his heart moved with compassion for the salvation of his countrymen, he exerted all his powers to bring them to the knowledge of the truth; and such was the success of his efforts, that his brethren gave him license, first to exhort, and then to preach. Some of his speeches before the Ohio conference, which he attended several times, did honor equally to his head and heart, and powerfully enlisted the feelings of the conference in behalf of the mission.

“In the year 1826, he and Mononcue accompanied Mr. Finley on a visit from Sandusky to New York, where they attended several meetings, and among others the anniversary of the Female Missionary Society of New York. Here Between-the-logs spoke with great fire and animation, relating his own experience of divine things, and gave a brief narrative of the work of God among his people. Though he addressed the audience through an interpreter who spoke the English language but imperfectly, yet his speech had a powerful effect upon those who heard him. His voice was musical, his gestures graceful, significant, and dignified, and his whole demeanor bespoke a soul full of lofty ideas and full of God. On one occasion he remarked, that when at home he had been accustomed to be addressed by his brethren, but that since he had come here he had heard nothing that he understood, and added, ‘I wonder if the people understand one another’, for I see but little effect produced by what is said.’ After a few words spoken in reply to this remark, by way of explanation and apology, he kneeled down and offered a most fervent prayer to Almighty God. In this journey, as they passed through the country, they visited Philadelphia, Baltimore, and several of the intervening villages, and held meetings, and took up collections for the benefit of the mission. This tended to excite a missionary spirit among the people, and everywhere Between-the-logs was hailed as a monument of divine mercy and grace, and as a powerful advocate for the cause of Christianity; and he, together with those who accompanied him, left a most favorable impression behind them of the good effects of the gospel on the savage mind and heart.

“It was very evident to all who beheld him that he could not long continue an inhabitant of this world. Already the consumption was making fearful inroads upon his constitution, and his continual labors in the gospel contributed to hasten its progress to its fatal termination. Very soon after his return to his nation he was confined to his bed. Being asked respecting the foundation of his hope, he replied, ‘It is in the mercy of God in Christ.’ ‘I asked him,’ says Mr. Gilruth, who was at this time the missionary, ‘of his evidence;’ he said, ‘It is the comfort of the Spirit.’ ‘I asked him if he was afraid to die;’ he said, ‘I am not.’ Are you resigned to go?’ He cried, ‘I have felt some desires of the world, but they are all gone, and I now feel willing to die or live, as God sees best.’ The day before he died he was visited by Mr. Finley, to whom he expressed his unshaken confidence in God, and a firm hope, through Jesus Christ, of eternal life. He finally died in peace, leaving his nation to mourn the loss of a chief and a minister of Jesus Christ to whom they felt themselves much indebted for his many exertions both for their temporal and spiritual prosperity.”