Nathan Bangs · 23 of 28

Chapter 8. From the Close of the General Conference of 1824 to the Commencement of That of 1828. · Part 5

Some new settlements in Upper Canada, which had not hitherto been supplied with the word of life, were this year visited by the Rev. George Poole, as a missionary; these formed the Richmond mission; and Mr. Poole succeeded in procuring twelve preaching places, and two hundred Church members were returned on the Minutes for the next year.

The work of God in the older circuits and stations was this year very generally in a prosperous state. Among other places which had been visited with the reviving influences of God’s Spirit, the city of New York shared in a considerable degree. Last year a new church had been erected in Willett Street, which was dedicated to the service of Almighty God on May the 7th by Bishop McKendree, and was now well filled with attentive hearers. The congregation in this place had been raised chiefly by the labors of local preachers, assisted occasionally by the preachers stationed in New York, who held their meetings in a private room, then in a school-room, when in 1819 they occupied a mission-house in Broome Street, which had been built by the mission board of the Presbyterian Church, for the purpose of instructing profligate females; but this plan not succeeding according to the benevolent design of its patrons, the house was rented to our trustees, and the appointment was taken into the regular plan, and supplied by the stationed preachers.

God honored this place by giving sanction to the labors of his servants; and in 1823 a gracious work commenced, which had continued with more or less success until the time of which we now speak. Since the new house had been occupied the work of formation had much increased, so that about one hundred and twenty bad been added to the church from the month of June to February. Gracious seasons of refreshing were also blessing the other churches of the city during the year, so that about three hundred and sixty were added to the Church, including white and colored.

It seems that very considerable accessions had been made to the church in the city of New Haven during the years of 1826 and 1827, under the labors of the Rev. Heman Bangs; and as this is a very important position in the state of Connecticut, perhaps a short narrative of the work in this place may not be unacceptable to the reader. New Haven, indeed, may be considered the Athens of this part of New England, being delightfully situated at the head of a convenient harbor, on a sandy plain, just at the termination of those high bluffs called “East and West Rocks,” which rise to the height of about four hundred feet, from the summit of which the admirer of natural scenery, beautified by the works of art, may have an extensive and charming view of the surrounding country, the city, the harbor, and the neighboring villages. Here, amidst artificial groves, which render New Haven one of the most rural and pleasant cities on the continent, Yale College rears its stately buildings, together with churches and other public as well as private edifices.

We have already seen that the Rev. Jesse Lee, as early as 1789, visited this place; but the first class was formed by the Rev. Daniel Ostrander, who entered the traveling ministry in 1793, and has continued from that time to this in the itinerant field. This was in the year 1795; and William Thacher and Pember Jocelyn were among the first who joined the Methodist Episcopal Church in New Haven; the former joined the traveling connection in 1797, and has continued a faithful laborer to this day; and the latter became a local preacher, and continued, amidst much opposition, in the early days of Methodism, faithful until death. The first heralds of the cross who visited New Haven found a resting-place in the house of Mr. Gilbert, who, thou dead, yet speaketh in his children and grandchildren, who are following the steps of their sire in the way to heaven, being members of the same Church of which he became an early member and supporter.

But though Methodism had this early beginning in New Haven, the number of its disciples was few, and they remained in a feeble state until they were detached from the circuit and organized as a separate station in 1813, and even for some years after their increase was but small. In the succeeding year the Rev. Gad Smith, a young preacher of good talents, remarkable for the purity of his mind, great simplicity of intention, and fidelity in his work, was stationed in New Haven, and he brought the members into gospel order, built them up in love, and laid a foundation for their future prosperity. Such a laborer, indeed, is rarely found so prudent, so entirely devoted to his work, and so indefatigable in his endeavors to do good to others. But, notwithstanding his pious labors and prudent conduct, the society did not rise into much strength until they succeeded, in 1821 and 1822, by the laudable exertions of the Rev. William Thacher, in building them a commodious house of worship, which was completed and dedicated to God in the spring of 1822, near the termination of Mr. Thacher’s labors. During the three years, namely, from 1819 to 1822, the society had increased from thirty-six whites and thirty-five colored to two hundred whites and five colored; and they had steadily persevered, enlarging their borders and extending their influence, until this year they numbered two hundred and sixteen whites and two colored. They had been blessed with several powerful revivals, and a considerable accession of members, but the constant emigration to the west bad prevented a proportionate increase to their membership.

Revivals of religion were quite prevalent this year in various places; but as I have heretofore so fully narrated the progress of the work, particularly its commencement in any given place, it is judged inexpedient to enter into further details in this place. The results may be seen by a reference to the general increase.

An academy had been commenced at Readfield, under the patronage of the Maine conference, with which manual labor was connected, embracing agricultural and mechanical arts. A benevolent individual consecrated a portion of his wealth, ten thousand dollars, toward the founding of this institution, and it received the sanction of the state by an act of incorporation, under the title of “The Maine Wesleyan Seminary.” Here by means of manual labor, the physical as well as mental and moral powers of the student are trained to industry, and thus that sickly constitution, so often the effect of severe study in youth, is prevented, and the “piercing wit and active limb” become mutual aids to each other. In addition to a thorough English education, a regular classical course is pursued, by which the student is fitted to enter college, or upon the more active duties of life.

Sixty-three had located, seventy-seven returned supernumerary, eighty-seven superannuated, one had withdrawn, and six had been expelled. The following had died: — Archibald McElroy, John Walker, James R. Keach, Arthur McClure, Ellison Taylor, Philip Bruce, James Smith, John Collins, John Creamer, Seth Crowell, John Shaw, and Freeborn Garrettson.

In writing some of these names, we can hardly avoid the reflection, how fast, one after another, the aged veterans of Methodism, who saw it in its first glory, and had contributed so much, by their labors and sacrifices, to lay the foundation for its future prosperity, were removed from the earthly to the heavenly tabernacle. Had I the time, how I should delight to linger along their path, mark their progress, often amidst storms of persecution, tears of sorrow, mingled indeed with shouts of triumph, while they held up the banner of the cross to the listening multitudes who hung on their lips for instruction! Those, indeed, were the chivalrous days of Methodism, when Bruce and Garrettson, often side by side, and then again in separate and distant fields of action, were fighting the battles of their Lord, almost single-handed, and crying, with a loud and distinct voice, to sinners to repent and give glory to God. Such were the men, and such their work, that their names will be transmitted to posterity, surrounded with that halo of glory which can be won only by those who have devoted themselves to so noble a work with such a disinterested zeal as shall put to silence that caviling criticism which would transmute a human infirmity into a moral delinquency, and bury real excellence beneath the rubbish of those imperfections which are inseparable from human beings. For such cavilings we have no fellowship. But for the stern and uncompromising virtues which adorned and fortified the souls of those devoted men of God, several of whose names, accompanied with sketches of their labors and characters, have already been recorded, who first stood on the walls of our Zion, a veneration is felt which it is difficult either to repress or express. Who does not feel the kindlings of gratitude to God for raising up such men, qualifying them for their work, directing and sustaining them in its performance, and then taking them to their final reward?

We trace Philip Bruce back to the persecuted Huguenots, whose ancestors fled to this country to avoid the fury of Louis XIV and his bigoted counselors, who drove those devoted men from the kingdom merely because they would not bow the knee to a wafer god, and acknowledge the pope as the infallible head of the church. His ancestors settled in North Carolina, where Philip was born, and in early life, by the assiduity of a pious mother, he was taught the fear of God, experienced a change of heart, and, with her, connected himself with the Methodist societies. In 1781, three years before the organization of our Church, he entered the itinerant field of gospel labor, in which he continued faithful until the day of his death. For forty-five years did he stand as a sentinel the walls of our Zion, giving a faithful warning, to all who came within the sound of his voice, of the dangers of a life of sin, and encouraging those who were attempting to “flee the wrath to come,” to seek for shelter under the wing of God’s mercy. During the whole of this time, some periods of which were seasons of no little peril and suffering, Philip Bruce kept his eye fixed steadily upon the “mark of the prize of his high calling,” nor deviated from the straightforward path, until he happily reached the goal for which he run. He traveled extensively on various circuits, presided over several districts, and was sometimes spoken of as a suitable person to fill the office of a superintendent; and wherever he traveled, or whatever station he filled, he won the confidence of his brethren by the honest purpose of his heart, the blamelessness of his life, and by the ability and zeal with which he discharged his high and holy duties.

He was not naturally fluent as a speaker. Considered, therefore, simply as a pulpit orator, he had many defects, often hesitating, as though he hardly knew how to give utterance to his thoughts. Yet the evident sincerity of his heart, manifested by the purity of his life, his knowledge of the sacred Scriptures his sound understanding, and prudence of conduct, gave weight to his words, and commanded attention and respect.

If I were to select any traits of character, by which to distinguish him among others, I should say they were meekness and diffidence. These seemed to shine through all his actions, to sit prominently on his countenance, and to dictate and guide him in all he said and did. He thus imbibed the sacred lesson taught by his Lord and Master, “Learn of me, for I am meek and lowly of heart.”

In his public addresses he was wont to interrupt the regular chain of discourse by putting up a fervent ejaculation to God for divine aid, and for a blessing upon his labors — a practice which was very common among the older Methodist preachers, arising, no doubt, from a feeling sense of their dependence on God for help.

The late Dr. William Phoebus, speaking of Philip Bruce, remarked, that once, while hearing him preach, he began to hesitate, as if at a loss what to say next, and then broke forth in prayer, and finally said to the people, “I beg of you to pray for me, for you know that I cannot preach unless assisted from above.” This broke him loose from his embarrassment, and he went on with his discourse, to the astonishment of all present. At other times there was an air of pleasantness — not trifling — arising, apparently, from the buoyancy of his spirits, which made him extremely agreeable to those intimately acquainted with him, but which sometimes presented him unfavorably to others. With him, however, all was sincerity, aiming constantly to benefit his fellow-men by the best means he could select.

In 1817, with much reluctance, as though unwilling to acknowledge himself outdone by any, he took a superannuated relation, and removed soon after to Elk river, in the state of Tennessee, and spent the remainder of his days there with his aged mother and his brethren. Ascertaining that it was his intention to move to that part of the country, his brethren in the Virginia conference, many of whom had been raised under his fostering care, affectionately and earnestly requested him to remain among them, which, however, he respectfully declined. And nothing can more strikingly show the strength of their affection for him, and evince the high estimation in which he was held, than the fact, that not long before his death the Virginia conference sent him an invitation to pay them a friendly visit, that they might once more mingle their prayers and praise together. This also he declined in the following words: —

“Many affectionate ties bind me to the Virginia conference. Your expressions of good-will have awakened the tenderest friendships of my soul; but it is very probable that I shall never see you again; for though in my zeal I sometimes try to preach, my preaching is like old Priam’s dart — thrown by an arm enfeebled with age. Indeed, my work is well nigh done, and I am waiting in glorious expectation for my change to come; for I have not labored and suffered for naught, nor followed a cunningly devised fable.”

Not long after, his expectation, in regard to his departure to another world, was realized. On the 10th of May, 1826, at the house of his brother, Mr. Joel Bruce, who lived in the county of Giles, Tennessee, this tried veteran of Christ died in the triumph of faith, surrounded by his friends, sealing by his dying testimony the truth and power of that religion which he had recommended to others for forty-five years.

The name of Freeborn Garrettson is familiar to most of my readers. Of the early days of his ministry, and of the sufferings he endured in the cause of his Divine Master, as well as his success in winning souls to Christ, an ample account has been given in the preceding volumes of this History; and those who wish to see these things in a more full and minute detain, are referred to his biography, which has been published and extensively circulated.

He may be said to have been one of the early pioneers of Methodism in this country, for he joined the itinerant connection in 1775, when only twenty-three years of age, and was employed for many years in forming new circuits and districts, in which he was eminently useful. At the time of his admission into the itinerant ranks, in 1775, the number of preachers was only 19, and members in the societies 3,145; and at the time of his death, in 1827, these had increased to 1,642 preachers, and Church members 421,105; and perhaps no individual preacher contributed more, if indeed as much, to promote this spread of the work, than the Rev. Freeborn Garrettson. Young, vigorous, unreservedly devoted to God, and exceedingly zealous for the salvation of souls, wherever he went he carried the flame of divine love with him, breathing it out in the most pointed and earnest appeals to the consciences of sinners, and in the soothing words of promise and encouragement to mourning penitents. Nor was he less earnest in pressing believers forward in the path of humble obedience, that they might attain the heights and depths of redeeming love.

From his entrance upon this work until 1784 he traveled extensively through the states of North and South Carolina, Virginia, Maryland — his native state — Delaware, Pennsylvania, and New Jersey; and in all these states he preached the word with peculiar success, thousands hanging upon his lips with eager attention, and hundreds also bearing witness to the truths he delivered by the reformation which was effected in their hearts and lives through his instrumentality. And though his enemies thought to confine him in the prisons to which they committed him “for the testimony of Jesus,” they were disappointed in their expectation by the overruling providence of God, so that even their wrath “was made to praise him.” In those places where he so labored and suffered, the name of Freeborn Garrettson was long remembered by many of the first generation of Methodists, associated with the grateful recollection that he was their spiritual father; and on his subsequent visits, when time had wrinkled his brows and they had grown old in the service of their Lord and Master, the fires of their first love were enkindled afresh, and they mingled their songs of thanksgiving together for the “former and the latter rains” of divine grace. How sweet were these recollections!

He was one of the little veteran band that so nobly withstood the innovators upon Wesleyan Methodism in 1778 and 1779, when it required all the united wisdom, prudence, forbearance, and cautious foresight of Asbury and his associates, who stood by him, to check the froward zeal of those who would run before they were sent, to lay on hands suddenly, and to administer the ordinances without proper authority. He stood firm to his purpose, and assisted in keeping the ship to her moorings, until the Christmas conference furnished her with suitable rigging, and set her afloat, properly manned and officered, with well-authenticated certificates of their character and authority to act as her commanders and conductors.

Garrettson was also among those memorable men to whom Dr. Coke first unfolded the plan devised by Wesley for the organization of the Methodist societies in America into a church. At the request of Asbury and Coke, he “went,” says the latter, “like an arrow,” to call the preachers together in the city of Baltimore on the 25th of December, 1754, where they matured those plans and adopted those measures which have proved such a lasting blessing to the Methodist community in this country. In the midst of this assembly, which, though few in numbers, was composed of some of the choicest spirits of the age, stood Garrettson, young, ardent, full of zeal for God, and giving his counsel in favor of the system of rules, orders, and ordinances submitted to them by Coke, under the sanction of Wesley. With Asbury, Dickens, Reed, Gill, Pedicord, Ware, Tunnell, Phoebus, and others, of precious memory, fathers in our Israel, he commingled his prayers and counsels, and thus contributed to lay, deep and wide, the foundation of that spiritual edifice which, by the blessing of God on their labors, even he lived to see neared in beauty and glory, and under whose roof many a wanderer has sought shelter and rest.

He was also the first Methodist preacher in this country who went on a foreign mission. Having received the order of an elder at the Christmas conference, and being solicited by Dr. Coke to embark on a mission to Nova Scotia, he cheerfully relinquished home and kindred, and went to that distant province of the British empire to carry the glad tidings of salvation to the lost. Here, amid summer’s heat and winter’s cold, and sometimes hunger and thirst, be continued about two years, traveling extensively, preaching the word with diligence, and rejoicing over penitent sinners who were returning to God; and such was their affection and respect for his character, that, had they won his consent, they would most gladly have retained him as their permanent superintendent, and that, too, under the sanction of both Wesley and Coke.

But his Lord had other work for him to do. Not long after his return from Nova Scotia, namely, in 1755, Mr. Garrettson penetrated through the country north of the city of New York, on both sides the Hudson river, where the voice of a Methodist preacher was never before heard. Here, in the character of a presiding elder, he gave direction to the labors of several young preachers, who spread themselves through the country, north and south, reaching even to Vermont, proclaiming, in all places where they went, the unsearchable riches of Christ. By these labors a foundation was laid for that work of God in those more northern states of the confederacy which has since spread so gloriously among the people.

But we cannot follow him in all his useful movements, from one year to another, through the different parts of the country. Suffice it to say here, that he continued with unabated ardor and diligence in his Master’s work until the year 1817, when, contrary to his wishes, for he seemed loath to believe himself unable to perform efficient service, he was returned a supernumerary. This, however, by no means abridged his labors. Though cut loose from the regular work, he still pursued the path of usefulness, making occasional excursions east and west, north and south, exhibiting the same fervor of spirit, the same breathing after immortality and eternal life, by which he had ever been characterized.

In 1791 Mr. Garrettson saw fit to exchange the single for a married life, and his choice fell upon a woman, Miss Catharine Livingston, of Rhinebeck, N.Y., who was every way fitted, both from education and piety, to assist him in the grand work in which he had engaged. This also furnished him with means to preach the gospel without fee or reward, as well as to exhibit the hospitalities of a liberal mind, and thereby to fulfill the apostolic precept, “For a bishop” (or elder) “must be given to hospitality.” From the time of his settlement at Rhinebeck, where he located his family, his house and heart were open to receive and welcome the messengers of God; and around his hospitable board have they often, from year to year, mingled their friendly souls in conversation, prayer, and praise; nor could these guests depart without carrying with them grateful recollections of the gospel simplicity, courtesy, and liberality with which they had been entertained.

But the time at last arrived when this man of God, one of the patriarchs of American Methodism, must resign up his breath to God who gave it. In the seventy-sixth year of his age, and fifty-second of his ministry, he ended his days in peace, surrounded by his friends, and consoled by the hope of everlasting life.

In contemplating the character of Mr. Garrettson, we may behold a cluster of those excellences which dignify and adorn the man and the minister, and which qualify him for usefulness in the world. But that which eminently distinguished him, both in public and private, was the simplicity, or singleness of heart, with which he deported himself on all occasions. This sterling virtue kept him at an equal distance from the corrodings of jealousy and the repinings of suspicion. A single desire to know the good and the right way, to walk in it himself, and induce others to follow his example, most evidently characterized his mind, and guided him in all his proceedings.

This singleness of heart, which had its seat in pure love to God and man, first led him forth in search of the lost sheep of the house of Israel, sustained him under his labors and trials, kept him humble in the midst of his prosperity, and in seasons of popularity among the friends of the cause in which he was engaged. No one could be long in his company, nor often hear him preach, without perceiving this honest simplicity of intention shining out among the other graces of his mind, guiding and actuating the entire man in all his movements. And this arose from the purity of his heart and the sanctity of his life. For no man, I presume to say, ever gave more irrefutable evidence of the holiness of his heart and the blamelessness of his life, from the time of his entrance on his Christian course; about fifty-two years of which were spent as a public ambassador of Christ, than Freeborn Garrettson. What a living and speaking comment this upon the pure doctrines of Jesus Christ!

His action in the pulpit was not graceful, though it was solemn and impressive. His sermons were sometimes enlivened by anecdotes of a character calculated to illustrate the points he was aiming to establish. He was likewise deficient in systematic arrangement and logical precision. This deficiency, however, was more than made up by the pointedness of his appeals to the conscience, the aptness of his illustrations from Scripture, the manner in which he explained and enforced the depth of Christian experience, and the holy fervor of spirit with which he delivered himself on all occasions. Like most other extemporaneous speakers, his mind sometimes seemed barren, and he failed, apparently for want of words, to express that on which his understanding appeared to be laboring. At other times his heart appeared full, his mind luminous, and he would pour forth a stream of gospel truth which abundantly refreshed the souls of God’s people with the “living waters.” And although his gesticulations were somewhat awkward, and his voice at times unmusical, especially when raised to a high key, there was that in his manner and matter which always rendered his preaching entertaining and useful; and seldom did the hearer tire under his administration of the word of life — point, pathos, and variety generally characterizing all his discourses.

Mr. Garrettson was a great friend to all our institutions, literary and religious. To the American Bible Society, and to our missionary and tract societies, he was a liberal contributor and a firm advocate. Nor were the worn-out preachers, their widows and orphans, forgotten in his benefactions. When acting in the capacity of a presiding elder, I have known him receive, and then give away to some poor preacher, his wife, or some dependent widow, his share of the quarterly allowance, as well as make special efforts among our more wealthy members and friends to replenish the funds instituted for these needy and deserving objects.

But he has gone to his reward; and this record is made as a small tribute of respect to one who is dear in the recollections of many, in whose friendship the writer had the honor and happiness of sharing, whose example he would remember to imitate and transmit to others, that they may profit by calling it to recollection when he who now writes shall mingle his ashes with all that remains earthly of Garrettson, and his spirit, redeemed and purified by the blood of the Lamb, shall mingle — O, may it be so! — with his around the throne of God for ever.

Two of the others who had taken their flight to another world deserve a passing notice.

James Smith, of the Baltimore conference, when he ended his race, was comparatively young in the ministry. At the age of forty-three or forty-our, after having discharged the duties of an itinerant minister for twenty-four years, he departed in great peace of mind, in the city of Baltimore, surrounded by his Christian friends and brethren.

He was a man of strong powers of mind, of a warm heart, and a cultivated intellect. His natural vivacity sometimes gave place to deep gloom, which almost unfitted him for the duties of his station, and made him a little burdensome to his friends. These temporary depressions of spirit, however, were but occasional spots which appeared to obscure the brilliancy of a mind well stored with useful knowledge, and to oppress a heart generally overflowing with the. kindliest feelings toward his brethren and friends.

As a minister of Jesus Christ, he was a workman that needed not to be ashamed. He rose with the dignity of the subject which he attempted to explain, and sometimes spoke with an eloquence, energy, and pathos, which, while it delighted the hearer, filled him with adoring gratitude to that God who had given his servant the power thus to persuade sinners to be reconciled to God. He was therefore powerful in the pulpit, and strenuous in his endeavors to advance the cause of Jesus Christ.

In the midst of the discussions which arose on the appointment of presiding elders, and other collateral subjects, which either directly or indirectly grew out of that, our brother Smith took a deep interest, being an advocate of what was considered the popular side of that question. Being young, ardent, full of zeal for any cause he might espouse, he has been heard sometimes on the floor of the General Conference in such strains of impassioned eloquence, that one would think it hardly possible to resist the force of his arguments and the directness of his appeals. But there was a particular excellence which mingled itself with all these debates. With whatever fervor of spirit, warmth of zeal, or power of argument he might enter the arena of controversy on these subjects, he always concluded with an expression of his perfect fellowship for those who dissented from him, and of his unabated attachment to the rules and constitution of the Church of his choice. I remember to have heard him on one of these occasions, I think it was in the year 1816, when, after running through the field of argument and illustration, to sustain his positions, and to prostrate, if possible, his antagonists, he concluded with these words: — “If any man consider me his enemy because I differ from him in opinion, I want not that man for my friend.”