Pioneer: a narrative of the nativity, experience, travels, and ministerial labours of Rev. Charles Giles ...

Front matter

Qass

Book T f- —

1 1

Chapter I

Nativity — War terminated — Parentage — Condition of the country — Moral training — Early impressions — Religion in New-England — My father's state of mind — Age of Reason — Popular doctrines — Infidelity — Mr. Coffin and Mr. Ballou — Deism and Universalism compared — Mr. Huntington — Pilgrim's Progress — A dream — Early sensibilities — Dread of death — Three incidents — Love of nature . . 11

CHAPTER n.

Emigration designed — Attacliment to home — Anticipations — Embarked for Albany — Passage on the Sound — Hell-gate — Nevi'-York — Divine service — The museum — Former and latter days compared — Scenes on the Hudson — Albany — Schenectady — Passage up the Mohawk — Fort Plain — Detention — Jouniey by land — Place of destination — Log-house — Reflections — Comfoits realized — Life in jeopardy 34

CHAPTER m.

Religious impressions — Dreadful storm — Singular man — Incidents in Connecticut — The missionary — Year 1800 — Refonnation — Two preachers — Obsen'ations — Eldest sister — Affecting scene — Resolution — A pious lady — The witness — Family converted — Strange operations • . . . 52

CONTENTS,

CHAPTER IV.

Nature's language — The Bible — Duty — Call to preach — Elm tree — Licensed to exhort — Observations — Quarterly meetings — Form of religion — Authorized to preach — Militia company — Feelings and views respecting war — Soldier under Christ — Camp meeting — Lorenzo Dow — Free salvation — Government of the voice . . Page 79

CHAPTER V.

Situation — Divine aid — Recommended to travel — Seneca circuit — Journey — Commencement — Inhabitants — Colleague — Mode of preaching — Medical works — Old fort — Jemima Wilkerson — Remarkable case — Camp meeting — Reflections — Wilderness — Accommodations — Support — Sickness — Divine government — End of the year . 101

CHAPTER VL

Welcome home — Itinerant system — Otsego circuit — The country — Inhabitants — Godliness and ungodliness — Piety in the church — Sectarian jealousies — Calvinism and Arminianism — Satyrical essay — Apology — Preacher's position — Ministering spirits — Strange event — Places of worship — Gospel and its effects — Cooperstown — Matrimony — Conference • v- ^'^^

CHAPTER Vn.

Westmoreland — Ebenezer White — Resignation to events — Methodist church — XJtica— High calling — Thoughts on " What is man ?" — Rich and poor — Daniel Sealy — Errors in judgment — Conference — Ordination service — Thoughts on s^xjstoUcal succession . . 143

CONTENTS.

CHAPTER VIII.

Returned — Strange movement — New-Hartford — Infidelity in high places — The Irish preacher — An infidel converted — Mr. Ballou's visit — Progress of truth — ^Location Page 1 59

CHAPTER IX.

Genesee Conference — Chenango circuit— Early preachers — Liberal offer — Vile man — World in a mass — Discipline — Improvements — Watchmen — Journey to Niagara — Effects of war — The cataract — Western circuit — Mr. Sizer — Celebration speech — Welsh church — Visiting — Dying sinner — Epidemic — A letter — Ebenezer White g6ne — Sketch of a discourse — William Case — A dream — What have I done? 169

CHAPTER X.

Conference — Closing scene — Dream again — Oneida district — Band of brethren — Sauquoit — Quarterly meetings — An incident — Mistaken man — Road to St. Lawrence — Quarterly meeting — Effects of lightning — Year ended — Conference at Lyons — ^Arrangements for the year — Methodism — Remarks on mysteries — A sick person healed — Eflfects of calomel — Vicissitudes in life 206

CHAPTER XI.

General Conference — Bishop Asbury gone — Hi8 remains removed — Ceremonies — Thoughts on the end of man — Annual conference — Remarks on camp meetings — Intemperance — The distiller — Great excitement — Copy of a sermon wanted — Meeting in the woods — Conference in Canada — Bishop George — Lost one and gained another — Love-feast — Mr. Le Ray — The criminals — A letter — Coloured man- Term closed ....... 289

CONTENTS.

CHAPTER XII.

Chenango district — Encouragements — Two camp meetings — Owner of the ground converted — Remarks on covetousness — Eccentric preacher — Corner stone of a church in Ithaca — Cazenovia court-house — Seminary established — Reflection ... Page 266

CHAPTER XIII.

Oneida district — A young preacher — Former scenes revived — Changes in society — Remarks on education — Practical school — Mrs. Hemans — Elihu Burritt — Dr. Franklin — Continual warfare — A pious family — Great excitement — Opposition to excitements — Troubles in the church — Brother T.-:-Reformation in Utica . . . 284

CHAPTER XIV.

Twelve years — York Mills — Church erected — Great reformation — Remarkable case — Painful occurrence — Regulations — Secular business and afflictions — An incident — Manlius station — A work commenced — An atheist — Remarks on afflictions — Reading sermons — The present age — Dr. Fisk — Two examples — The tombs — The future 308

Introduction

Some readers are delighted with the biographies of good and intelHgent persons, in every condition in hfe ; others seem enraptured only with those which exhibit the achievements of renowned personages, who, by the control of events, or rare endowments, have been enabled to figure in the high departments of the world. But, as the traveller, after satisfying his curiosity in climbing over the Andes or Alpine Mountains, grows weary with his unnatural elevation, and gladly leaves it to enjoy the more delightful regions below ; so those readers, though charmed for awhile with the sport, in following princes in their pompous movements, or heroes over fields of blood and carnage, become weary, at last, with these scenes of high life, and choose for a relief to follow the more auspicious track of others in different and lower stations in the world.

In a religious biography the reader expects to find an account of the responsible part acted by the

INTRODUCTION.

person himself ; the treatment he has received from his fellow-men, together with his Christian experience ; and how Providence has attended him from year to year. So these works are chiefly designed to proclaim the power of grace ; and to show the various gifts and dealings of God to the children of men, in the economy of salvation. Though these gracious bestowments come from one source, and for the same end, the administrations are wonderfully diversified : hence the wisdom and goodness of God are not only apparent in the condition of those who are in the high departments of the church ; but are as clearly discovered in the lives of the obscure and lowly. In the same manner we see the power of God as fully exhibited in a twinkling star, as in the sun ; — in a grain of sand, as in a mountain ; — in a rose or violet, as in a spreading oak, or towering cedar. So the care and goodness of God can be traced to every living mortal, not excepting the evil and unthankful : for his tender mercies are over all his works. Even if the fluttering sparrow could write her own biography, she could tell a pleasing story concerning the common mercies of Heaven to her.

By sacred vows of consecration the author surrendered himself to God, in his youth, to be a servant to the church and the world. And during

INTRODUCTION.

his pilgrimage so far, he has been a favoured subject of divine Providence ; learned many things by experience which he could not have learned otherwise ; travelled many years to proclaim the gospel ; formed an extensive acquaintance with men and manners ; seen the power of truth triumph over sin and error ; passed through many vicissitudes of joy and sorrow ; and, with painful emotions, attended many of his fellow-mortals to the tomb. But after all, he cannot foretel what opinions the world will form respecting his motives, or course of life ; nor is he anxious to know. It has truly been his ruling object, " to have ahoays a conscience void of offence toioard God and toivard meny Among the rules of life by which his acts have been governed, this has been a prominent one : Always to try to do good, and to avoid doing harm : by which efforts he hoped to lessen the miseries of the world, and increase its happiness : for the accomplishment of this desirable object his strength and talents have been employed. But what amount of good he has done in the world, eternity may tell. He, however, does cherish this consolation, that if his labours have not made the condition of the world any better, it is probably no worse in consequence of his existence in it.

Many of the events recorded in this Narrative

10 INTRODUCTION.

were printed deeply in the author's memory ; and others were committed to writing. But he had formed no design to present to the pubhc a work of this kind till recently. The solicitations of some intimate friends brought the matter under consideration ; and, after deliberating on the subject awhile, he was induced to believe that many things that have occurred in the course of his life, if published to the world, would be interesting to some, and instructive and beneficial to others, in passing along over the rough bridge of life, in the same world of care, toil, and perplexity.

Whatever the writer has done worthy of imitation he sincerely hopes will be remembered ; and whatever errors he has-been led into for the want of perfect knowledge and foresight, he believes will be covered by the soft mantle of charity. The whole, therefore, is submitted to the candid and inquiring public with becoming deference and respect. The Author.

PIONEER.

CHAPTER I.

Nativity — War terminated — Parentage — Condition of the country — Moral training — Early impressions — Religion in New-England — My father's state of mind — Age of Reason — Popular doctrines — Infidelity — Mr. Coffin and Mr. Ballou — Deism and Universalism compared — Mr. Huntington — Pilgrim's Progress — A dream — Early sensibilities — Dread of death — Three incidents — Love of nature.

In the transit of reflection to return to the place of one's nativity, to call up the distant associations of youthful days, and then follow up the mazy course of life, unavoidably awakens intense and mingled emotions. There, at the base of life's rugged eminence, the hand of Providence, that often Avorks unseen, can be evidently traced amidst the changes of time, through joys and sorrows, along the diversified path of childhood. There, I also see how parental kindness, one of the last things to be forgotten, watched with anxious hopes and distressing fears, by night and day, over my infancy and juvenile years. How cold and base the heart must be that feels no gratitude for the tender care bestowed by indulgent parents ! A grateful feeling is more precious than gold in the esteem of a benevolent friend ; but ingratitude falls on the bosom of a kind protector with a paralyzing influence.

New-England, the land of the Pilgrims, renowned for romantic hills and cultured valleys, is associated with my affections. In the state of Connecticut, near Fort Griswold, a place distinguished in the history of the revolution, lies the humble place of my nativity. On the 22d of Feb., 1783, I became a member of the human family amidst the elements of sin and misery ; and that, too, at the memorable period when the revolutionary troubles were approaching toward a happy termination. The sound of triumphant rejoicings, which arose on account of that auspicious event, passed over me unnoticed, as I lay in my cradle, "pleased with a rattle, tickled with a straw."

When this desirable period arrived, a proclamation was sounded, throughout the martial ranks, requiring a cessation of hostilities in conformity to the ratified treaty of peace between the realm of Great Britain and the United States of America. A happy change then began to be visible : the stormy aspect of the revolution soon rolled away ; proud armies met each other on the line of equality, passed the signals of peace, and became social friends. So these disastrous commotions soon sunk down into a political calm. But, fortunately for me, by the order of Providence, I was born too late to hear the direful sound of those perilous conflicts, or to see the bloody battle-fields, and appalling conflagrations, which distinguished those days of national calamity.

The inhabitants of New-England have been justly renowned for enterprise, industry, and perseverance : these traits of character were apparent in all their political and domestic operations ; and so strong was the influence of practical education among them, that these habits became interwoven thoroughly in every class of community. Being trained according to these customs of the country, my parents early formed habits of industry and economy. Idleness they considered a violation of the laws of reason, nature, and Providence ; but industry, a duty, enjoined by the mandate of the Creator. Agriculture engaged my father's early attention for the support of his growing family : a calling which he deemed no less honourable than useful. Besides, he possessed a tact for the business ; and was very particular and systematical in the management of everything ; which, in turn, won him proverbial honours among his neighbours. He was not only endowed with a strong physical constitution ; but he also possessed a penetrating intellect ; and was much delighted with reading, and conversing with persons of information and intelligence. But he was often heard to lament that, while in youth, his opportunities ■for acquiring an education had been so limited. The importance of learning was obvious to him, both for the exhibition of native talent, and for extensive usefulness in the world. Hence he was resolved to do all that he could to promote the education of his children. The expense he endured with pleasure, while he saw them advancing in the pursuit of useful knowledge.

Though encouragements were beginning to open for enterprise and improvement, still the country, at that early period, was furnished only with a few endowed institutions of learning ; and these, many, for the want of means, could not reach. But the common branches were open to all, and were universally pursued ; while the higher and ornamental branches were chiefly left for prouder days, and greater resources of wealth. Moreover, the country, at that time, was destitute of many of the useful institutions, and benevolent societies, which now extend their fostering influences to every section of the nation.

It is confessed that much was wanting then in community to mould and beautify the elements of mind and morals ; still there were some things connected with those early days of simplicity, which, though now abandoned, were superior to many of the changes in society that are falsely called improvements. The people stood then more generally upon a level ; were more plain and artless in their dress and equipage. And, as a natural consequence, the demand was much less for the gewgaws and fashions of the old world. The affected feverish spirit that now pervades almost every class of society, was then only partially known. There was less inclination to envy and dissimulation — men were more true to their engagements : man seemed more like a brother to man. The inducements to adventure in wild speculations were at that day comparatively small ; hence, men were more resiorned to their condition, and contented with their proper calling. There was less travelling then ; and the people formed fewer acquaintances ; so their friendships, desires, and purposes, were formed on local plans. And, by the law of necessity, they were taught to be industrious and economical ; — which is, after all, the true philosophy of living : the direct way to be useful, happy, and independent.

My parents, at this early period, were not professors

PIOxNEER. 15

of religion. They, nevertheless, had a high respect for the canons of morality, which was obviously seen in their daily walk : they carried out their moral principles everywhere, and in everything ; which had a powerful sway on my tender mind. Though I was but a child, their example was a law sufficiently strong, without any direct precept, to hold entire control over my determinations and actions ; such were the love and reverence I had for them.

Morality, though not true religion, is nevertheless closely allied to it : the power of its philosophy binds the wayward passions, holds the mind in check, and imprints the lineaments of dignity and propriety on human character. Without morality human nature becomes degraded, and sinks below the brute ; — a mournful sight indeed !

To be trained up with moral examples ever in. view, mingled with the endearment of parental affection, is a high privilege, which children rarely know how to prize. Though others may take a different view of the subject ; still, to me, it appears a fortunate circumstance that I was kept, in the early part of my life, under the watchful eye of parents who had a high respect for the moral law. What course I should have taken, if the circumstances of my training had been otherwise, I cannot tell. But, as far back as I can remember, a moral feeling of right and wrong so influenced my mind, that sin appeared to me not only disgraceful, but ruinous. The common, low, vulgar practice of profane swearing I abhorred. Yes, the sound of any unhallowed expression wounded my feelings, then, as it woidd now ; and on such occasions, my disapprobation was often expressed in timorous, child-like reproofs. My father's example was invariably against the practice ; still some of his workmen frequently uttered unhallowed exclamations, which I was occasionally obliged to hear.

I well recollect, that when a small lad, I was set to drive the oxen in subduing a stony field ; and, in the course of operation, the plough was frequently thrown from its furrow by the stones : the young man, who was holding the instrument, often, while irritated, uttered some profane words, which disgusted me exceedingly. Hence, I mildly requested him to tell me what good was produced by such expressions ? He briefly replied thus : " To plough such stony ground is enough to make a minister swear."

One day, while running across a field, I accidentally wounded my foot, and, in my distress, I inadvertently uttered a wicked exclamation. How I was influenced to do that which I abhorred in my heart I never could tell. A sense of horror and guilt immediately ensued. The disapprobation of Heaven, like a cloud, seemed to hang over my head, while the pit of destruction appeared to yawn beneath my feet. With all my heart I implored mercy ; and solemnly promised the Lord, who alone heard me, that I would never so violate his holy law again ; and it seemed to me that he instantly granted an answer to my request.

Moreover, while in the days of boyhood, the sentiment was deeply imprinted on my mind, that the righteous would be happy in the future world, and the wicked would be wretched there. This impression was not made by the type of instruction ; for I have no recollection that my parents ever attempted to establish in the minds of their children a belief in anyparticular religious tenets ; for, at that time, it was evident they were not settled themselves on any religious system. Nor were the notions of human agency, rewards and punishments hereafter, produced, in my mind, by the ministry of orthodox preachers. These apprehensions, like my attendant shadow, followed me as far back as my memory can reach, even before I attended church — children were then often left at home. Nor did I then understand the hio^h origin of these sacred impressions : we were not questioned on such vital subjects ; nor was any personal instruction given, not even by ministers when they visited us. The cloud of moral darkness which then overspread the land was great and fearful.

In those days the religion of New-England consisted chiefly in hollow form. The sabbath was rigorously observed, and the formalities of public worship highly venerated by many. But holy living, deep piety, and experimental religion, were matters not critically understood by the multitude ; and hence rarely found a place among the common subjects of conversation.

In years elapsed the community had been aroused from their moral slumbers by the thunder of Mr. Whitefield's eloquence. But many of the subjects of that reformation, who truly emerged from moral darkness into spiritual light and life, being left to the guidance of formal, cold-hearted teachers, soon copied their spirit, became moulded into their formality, and so lost their identity, as spiritual children of the devoted Whitefield. So, in a great measure, the glory of that reformation passed away with the roll of a few changeful years, leaving only some monumental churches behind to tell that the people once enjoyed better days.

To doubt and discard everything that the mind cannot comprehend is known to have a delusive tendency. This probably was one of my father's greatest errors. A superficial view of things was not satisfactory to him. The natural ruling inclination of his mind was, to search for a key to unlock the arcana of nature, religion, and Providence. Hence he laboured to analyze every subject ; to investigate everything to the bottom ; and wanted to comprehend all the mysteries which appeared, in his view, before he was willing to believe the facts. Many things, in the compass of experimental religion, to his doubting mind, were dark and mysterious ; and some of the facts, recorded in the Scriptures, were above his comprehension ; therefore, in accordance with his views, he was inclined to doubt the authenticity of some parts of the sacred oracles. So, by the power of false philosophy, he was driven to the dark verge of the vortex of infidelity. The fact is obvious, that the affinity which exists between the carnal mind and infidelity causes their unhappy combination : such occurrences have been common in all ages.

It was evident that my father, at this time, was not resting on any system of faith. He presumed that there was solid ground on which his mind could rest, but knew not in what field of observation it lay. He therefore adopted a free mode of thinking for himself, and concluded to let others think also for themselves.

till the right way could be discovered. So his mind was kept continually vacillating from theory to theory, like a bee flying over the wide common from flower to flower : hence he only imposed on his children moral and secular restraints ; beyond these they were left free to think for themselves, to examine principles, and form conclusions ; and to read such books as they were disposed to select. We had the Bible, and any one had liberty to read it by night or day. And, among other books, we had Paine's Age of Reason, a meagre, infidel work ; which seemed too low and vulgar to be the emanation of an enlightened, noble mind.

Thomas Paine was unquestionably endowed with a strong intellect : all who have read his political essays have freely awarded him that distinction. But in his Age of Reason, where he attempted to refute the Bible, he exhibited the baseness of his heart, together with the black dross of his weakest thoughts. Yet with all its absurdities, coming from the pen of a distinguished fellow-citizen, also from one of the strong advocates for political liberty, it had a brief popularity. Many in community wished to gratify their curiosity by perusing the impious wonder. Hence it found its way into New-England, and to my father's house, where everything was read that came to hand, the Age of Reason not excepted. But I was too young to be influenced any way by such hollow, stale sophistry, as appeared in that work. Some detached sentences of it still remain in my recollection. But, in the narrow limits of my observation, it did not appear that the validity of the Holy Bible was, in the least, impaired by that production. True, as before stated, the work at first excited a strong sensation in the public mind, and became the subject of much conversation — some contended for it, and others against it, till it lost its novelty ; then it sunk among the rubbish, to be forgotten.

In those days the New-England pulpits teemed with the most rigid Calvinistic divinity. The doctrine of necessity stood, in bold relief, on the front of the public ministrations. That " God for his own glory hath foreordained whatsoever comes to pass," seemed to be the foundation on which the sacred order stood. Hence, they boldly taught that part of mankind were elected, or otherwise, created for happiness, and so encircled with fatality that it was not in their power to defeat the end — the rest of the world passed by, or otherwise, made for the exhibition of divine sovereignty, with the doom of reprobation on them, before they were born, without any power to escape it. And the number in each class made so definite that it could not be increased or diminished. So any reprobate dying in infancy must be cast into hell to writhe in endless despair, and that, too, not for actual or inherent sin, seen in them by their Creator, but only to show his glorious power and justice.

This doctrinal picture, with all these horrific features, was designed to represent the character and government of God — the great, loise, and holy God of love. The outlines of the picture were drawn in the Confession of Faith ; which received every argumentative tint, light, and shadow, which the learning and skill of the popular preachers of that day could bestow.

Tomanyofthereasonersoutofthe Calvinistic school, the broad assumption, that " God hath foreordained whatsoever comes to pass," appeared to be fraught with gross absurdity. To their understanding, if the doctrine were true, the final judgment would be only an empty, useless ceremony : for the high control that fixed the fatality of all things decided, at the same time, the eternal destiny of all mankind. So every chosen child of Adam being predestinated, or elected, to life, was consequently, at that moment, adjudged to be an heir of heaven ; and every one, created for reprobation, was irreversibly doomed that instant to an endless hell. Therefore the great judgment day will not reverse or change any of the fates of men that were determined before the creation of the world.

Moreover, they conceived that the dread doctrine of predestination not only made the general judgment void, but nullified the doctrine of man's moral agency and accountability. For if the thoughts, words, and acts of men were foreordained, the conclusion is fallacious that they do anything voluntarily. If predestination reigns over the intellectual world, and over everything, its Qfveration is like a vast complicated piece of machinery : no power below the Deity can arrest its course ; no finite being can disturb any part of its secret concatenation, or break the smallest fibre in the web of destiny. The laws of predestination are absolute ; they never were broken, nor can they ever be broken. Hence, there can be no transgression, nor anything in the likeness of sin. Predestination does everything that is done ; and everything that is done is right — nothing that comes to pass is wrong. The sinner then cannot repent, for he has broken no decree ; hence, he cannot mourn for anything he has done. He can only feel sorrow that God foreordained that he should break his holy law. He cannot pray for pardon, because he needs no pardon for doing what God determined he should do. So they reasoned on the doctrines.

The peculiar doctrines of Calvinism, however, were embraced by the most distinguished sects of Christians, at that time ; though many out of these churches believed that the nature and tendency of the doctrines were but partially understood, even among themselves. But it was deemed a great advance toward infidelity for any one to question the truth of the doctrines, or to attempt to bring reasons to bear against them. Education and common consent had a great tendency to give this creed of the land popularity. And, withal, the respect and reverence generally maintained, in the religious community, for the supposed infallibility of the learned clergy, excluded all grounds for doubt and inquiry, as if their faith were " the end of all perfection."

But some at that day, who were tjabiased by education, stumbled over these doctrines into the dark waste of infidelity ; and with apparent disgust openly said : " If the doctrines of predestination, particular election, and reprobation, be the doctrines of the Bible, we are disposed to disown it, and embrace a system of faith more compatible with the principles of reason and common sense : if the Bible teaches us that the almighty Being is partial in his government, unjust and cruel, we are resolved not to believe the book." Thus, many besides my father were inclined to doubt, and remained for some time in that unhappy state, vacillating between the repulsive dogmas of Calvinism and the wild speculations of Deistical philosophy. Hence, Paine's Age of Reason was read with critical attention. But the author's" style, and his mode of reasoning, were not pleasing to some of his readers, and his theory was pronounced, " frost-bitten ground" by others.