The life and labors of Francis Asbury Mood, D. D., founder and first regent of South-western university

Front matter

THE LIFE AND LABORS

OF

Francis Asbury Mood, D.D.,

Introduction

A narrative of the life of Dr. Mood presents to us the career of one, who by his own efforts lifted himself into a position of usefulness which had its consummation in one great work. This work became a grand success, for upon it, all the thoughts and energies of his last years were concentrated.

Such a life as this, is worthy of study as it is worthy of imitation.

At the request, coming first from his family, and then from the Alumni Association of Southwestern University, I have to present to the world, a man greatly beloved for his social virtues. A man of letters, who had not the leisure to gratify a taste in the indulgence of which he could have attained to literary renown; a preacher of much grace and many gifts; an educator, who originated the idea of a central institution of learning for Texas Methodism, which, under his wise management and invincible energy in the face of difficulties, resulted in the establishment of Southwestern University, and placing it upon a firm and lasting foundation.

INTRODUCTION.

In the portrayal of this life, so much material has been placed at my disposal that my work has been but little more than that of a compiler. My chief dependence in the preparation of the book, was an autobiography, addressed to his children, and written at intervals during the last ten years of his life; I have extracted from these reminiscences whatever I found useful to my purpose, and the facts and incidents as related therein have formed a basis of much of this volume.

I have not ventured to give the autobiography, as a whole, to the public, because parts of the work dwelt upon incidents and matters, which however interesting to that circle to which it was addressed, owing to the endearments of filial relationship, would at times be considered trivial or even dull, by the general reader. A father addressing his children, assembled in the family circle may claim privileges in discussing topics, events or persons which one, writing for the public eye, can never hope to have accorded to him.

I trust I have been able to depict an agreeable image of a man whose life will be a benediction to the generation of youth who succeed him, as his labors were a blessing to those with whom he lived.

Chapter I. \ Ancestry And Birth

In all the emigrations to America from the continent of Europe, the German element has predominated. A few of these people came with the Puritans in the earlier migrations to Massachusetts Bay; but the real beginning of the great Teutonic flood was about the close of the seventeenth century when the German Quakers, fleeing persecution, sought shelter in Pennsylvania where soldiering was not required. This colony at once became the convergent point for German immigration, and of necessity the distributing center from which these sturdy foreigners spread down the valleys, or moved along the eastern slopes of the Appalachian range of mountains. Naturally the faces of many of them were turned to the more inviting skies of Virginia and the Carolinas, where they carried with them Teutonic thrift and honesty, and where some of the curious customs brought from the Ehine survived even after the revolution.

DM. MOOD.

Peter Mood,* the great-grand-father of Francis As bury Mood, was one of this class. He was a native of Wurtemburg, Germany, and along with three of his brothers, emigrated to Pennsylvania about the middle of the eighteenth century.

When the war with Great Britain broke out, the four brothers promptly entered the Continental army, and were under General Washington in several engagements. On one occasion, during the memorable winter of '76, when employed by him to do some special service that took them near the Delaware river, they were discovered by a party of British soldiers, who gave them chase. Being hotly pursued, and coming to the banks of the river, they, braving the icy flood, at once plunged in, and though repeatedly fired upon reached the opposite bank in safety and escaped. Peter Mood was subsequently captured and thrown into prison, and from the severity of the weather, with the hardships and exposure which he suffered in confinement, he had hemorrhage of the lungs, and died in the British prison.

Peter Mood, the son of the revolutionary soldier, and grand-father of the subject of our memoir, was born in Oxford, Pennsylvania, in May 1766. Upon reaching his majority, he

*The name Mood was originally Muth, a word which in the German language signifies Courageous.

ANCESTRY AND BIRTH.

moved to Charleston, South Carolina, where he married, and plied his trade — that of silversmith and jeweller — with a reputation for great industry and honesty. He was also known as a man of marked decision of character and great strength of body, and many incidents are related of him, which go to prove that he never hesitated to use his fists — and always with great effectiveness, when he felt that it was necessary to do so in the protection of his personal rights or property.

John Mood, third child and oldest son of Peter Mood, was the father of Francis Asbury Mo*od. He was born in 1792. When a youth, he was, one day, passing the ' ' Blue Meeting " on Cumberland Street, as Cumberland Methodist Church was then called, and to his great surprise, he heard the preacher speaking the English language. Accustomed to attend the Lutheran Church, where the service was conducted in German, his childish logic made him suppose that this was the language, in which all service to God was conducted. He entered the church and listened with delight and edification to the sermon, and then hastened home to tell his father of his pleasing discovery. His father shared the prejudices of the day, against, at that time, the despised Methodists and forbade his going to the Blue Meeting — subsequently, however, he relented. Young John Mood soon after this, professed a change of heart and joined the Methodist Church. This was the beginning of religion in the family. Through his influence, his sisters and brothers, and finally his mother and father were led to attend upon the ministry of the Methodist preachers, and the entire family were brought to Christ and connected themselves with this branch of the church. Thus they became "of one heart and one mind in the knowledge and the love of God."

Peter Mood, when once awakened to the knowledge of a saving faith, was "steadfast, unmovable, always abounding in the work of the Lord." His sturdy Teutonic nature would not let him be otherwise, "Blessed be the Dutch! " wrote our senior bishop. "In the history of our struggling church, how often the ark has rested in the lowly habitation of some Dutchman with a hard name, and steady as a wind-sill."

Bishop Andrew wrote in "The Reminiscences of an Itinerant " in 1853, of a visit to Charleston made in 1815:* — "We reached Charleston in time for conference, and I found a hearty welcome and a pleasant home with old Brother Peter Mood, who kept a silversmith shop somewhere on King Street. Mine host was an active,

♦Life and Letters of James O. Andrew, by G. G. Smith, p. 65.

warm-hearted, impulsive old Dutchman, and his wife an affectionate good woman, one of the precious ones of earth. The old people have long since passed from the labors of earth, but the children still live and the savor of that mother's piety is still found among them."

John Mood followed his father's trade, and on reaching his majority he became a partner in the business.

During the second war with Great Britain, as a member of the German Fusilleers, he was for some months encamped on Sullivan's Island. There we find him regularly engaged in leading Methodist prayer meetings and class meetings in spite of constant ridicule, and annoying interruptions from his fellow soldiers. When however, these annoyances became intolerable, we see him formally petitioning Robert T. Hayne, General Commander, and through stringent orders issued in response to his request, he secured for himself and friends uninterrupted worship for the future.

At the close of this war John Mood returned to his business with his father. Shortly after peace was declared he was married to Miss Catherine McFarlane, and feeling it his duty to preach, not long after his marriage, he entered the local ranks of the Methodist ministry.

John Mood and Catherine McFarlane had been drawn together by a community of tastes and opinions. She was a daughter of Alexander McFarlane, who was a native of Manchester, England. He emigrated to America in early manhood, and settled in Charleston, South Carolina, where he was married to Catherine Reader, in 1774.

Alexander McFarlane had been a sea captain, but after his marriage he settled down to be an active enterprising merchant. He was a man of good education for the times, and was the first local preacher in the Methodist Church in Charleston, his name appearing on the records as early as 1785.

One of the letters of this man has been preserved and is now in the possession of the family of his grandson. It was written to his father and is expostulatory and hortative. The penmanship is beautiful and finished, executed in that clear, legible style to which the adepts in the use of the old goose quill only have attained. It is written on the heavy unruled paper of that time, has become yellow, crisp and musty with age. These features add much to its interest, but the words are worthy of a place in this Biography. We reproduce them: To Mr. James McFarlane:

Honored and Dear Father: — I was not a little surprised upon the arrival of the ship Rainbow,

Captain Holiday, that you had not favored me with a line of information respecting your health of body and state of mind. And it was not lessened when the captain told me, that the reason of your not writing was because "I had turned such a Methodist you could make nothing of me." And is it possible that this -should break the bond of natural affection that subsists between a parent and a child? But it must needs be so, for the Scriptures cannot be broken, and Christ hath said that his coming would put a father against his son, a mother against her daughter, etc. I have infinite reason to thank God that I am (in part) a Methodist; and I glory in this epithet of reproach and shame. I wish I was truly deserving of it, but alas what are empty names, suppose I was called a Protestant, a Presbyterian, a Quaker, or a Baptist; if I was a swearer, a drunkard, a liar, or Sabbath-breaker, would these titles of distinction bring me to Heaven? No. For without holiness no man shall see the Lord! "By holiness" as a great man observes "I mean not fasting, or bodily austerity, or any other external means of improvement, but the inward temper to which all these are subservient, a renewal of the soul in the image of God; I mean a complete habit of lowliness, meekness, purity, faith, hope, and the love of God and man."

I acknowledge in my former letters to have written with great plainness, but I hope my openness and simplicity were not construed into disrespect and rusticity. If it was, be assured I do not wish, — nay, I dare not intentionally offend any one, much less a father to whom I am so deeply indebted — unless it be where my conscience is concerned, and then I must obey God rather than man. For Christ's words to me, and all that desire to follow him are "If any man love father or mother more than me, he is not worthy of me, and whosoever is ashamed of me before men, of him will I be ashamed before my father and his holy angels."

But passing over this, may I be permitted once more to make the important inquiry, "Are you prepared to meet your God ? " I do not ask if you have turned Methodist, but are you seeking redemption in the blood of Jesus Christ, who gave himself a ransom for all ? Or have you found it ? Does the Spirit of God bear witness with your spirit that you are born again ? Or are you a stranger entirely to it, and cannot imagine what I mean ? If you are, I hope God in boundless mercy may awaken you out of the sleep of sin, to a sight and sense of your very imminent danger; for it is an undoubted truth, whether you will believe it or not, that unless we are converted, unless our hearts are changed by the renovating power of grace, or to speak plain English, unless we feel that our sins are forgiven, and our souls sanctified, it will be easier for a camel to go through the eye of a small needle than for us to enter into the Kingdom of Heaven.

O, my dear father, your immortal soul is at stake, and will most certainly perish forever, unless you set your heart to seek the Lord. The way to heaven is straight — the gate narrow — few find it. O that you may be one of the happy few. But a dull wish and a dying prayer will not make you one. You must seek the Lord now whilst He may be found, and call upon Him now whilst He is near.

Shall I venture to persuade you to lay aside all prejudice, and to converse with those poor despised people called Methodists. Hear their preachers, bat look not for refined elocution or graceful speaking, but for solid Truth, and weigh what is said in the balances of the Sanctuary — compare it with the word of God, and you will find these are servants of the Most High, sent to show unto us the way of salvation; that these are the weak things of the world, that God chooses to confound the wise, that no flesh should glory in his presence. O that you may not reject the counsel of God (as the Pharisees did of old) against yourself, and count yourself unworthy of eternal life, but consider in this thy day the things that belong to your peace before they are eternally hid from your eyes.

I know that all that I have written is foolishness in the eyes of the world, but the wisdom of the world is foolishness with God, because the world with all its (pretensions to) wisdom knows not God. But if we are willing to become fools (in the eyes of men) that we may be truly wise, God will make us wise unto salvation. He will teach us His wisdom, which has been hidden for ages, but is now made manifest to his saints.

Committing you to God and the Lord Jesus Christ who is able to save all that come to God through him, I remain your affectionate son,

Alexander McFarlane.

Charleston, S. C. N. 1794.

Catherine Mood, with a father who could write such a letter, must have been early impressed with the true stamp of Methodistic piety, and, as was the case with each of her four sisters, in marrying a Methodist preacher, she filled a high sphere for which she was eminently fitted. As the fruits of this union, six children — five sons and one daughter — reached maturity.

Francis Asbury Mood, the youngest son in the family, was born in Charleston, South Carolina, June 23d, 1830. The other children, in the order of their births, beginning with the oldest, were Henry M., John A., James R., William W. and Catherine Amelia. Four of the five sons have been traveling preachers in the South Carolina Conference, and the remaining one, James R. Mood, is a Doctor of Medicine in the city of Charleston.

Here we see something of a mother's influence and recompense. At her death Bishop Andrew wrote to Dr. James Mood of her: "No woman has more faithfully sustained life's responsibilities than did your mother, and God has abundantly crowned her with the honor that cometh from God." But who is so fit to speak of a mother as her son ? And after she has been in heaven nearly twenty-five years, her youngest son thus writes of her: "My precious mother was of low stature and delicate build and pleasing countenance. She was like my father, quiet, unobtrusive, and with no ambition to move in any but the most retired sphere. She was possessed of — oh, such a wonderful fund of — solid common sense. And what wealth of tenderness and affection was there in her mother's heart! She lived only for her husband and her children. They were possessed of some property in 1824, when my father entered the itineracy, but in those primitive days of the church there were no parsonages, and wives and preachers' children were not a popular feature to many of the members. They bravely faced the difficulties until the property was all expended. Then, in 1830, my father located and started life a second time, without capital, and with a wife and four children to be supported. I have heard my mother laughingly depict some of the struggles of her itinerant life. Much of it was hard indeed, but of it I never heard a complaint."

At the close of this genealogical narration, though at the risk of disarranging the chronological order of the work, let us note as a remarkable fact the number of Methodist preachers comprised in, and descended from the above mentioned families, viz: Alexander M,cFarlane; the husbands of his four daughters; Thomas L. Wynn, of the South Carolina Conference; Thomas Mason, of the New York Conference, who was for a number of years agent of the Methodist book concern of that city; James O. Andrew, afterwards Bishop; John Mood, and the two brothers of the last named, C. A. Mood and T. S. Mood. The following sons and sons-in-law of the foregoing: Henry M. Mood, John A. Mood, Wm. W. Mood, F. A. Mood, U. S. Bird, W. W. Wilbur, jr., Alexander M. Wynn, J. O. Andrew, jr., Kob't

AN O EST BY AND BIRTH. 19

Lorett and J. W. Kush, seventeen in all. In the conclusion of this chapter it is gratifying to know that though Francis Asbury Mood claimed no greatness in his forefathers, either of fame or wealth, yet for all the generations of the past, as far as we are able to trace them, his ancestors lived in honorable marriage, were happy, pure and contented in their domestic relations, were true patriots, serving their country in times of need and trial, and died believers in the Christian faith, and supporters of the doctines and teachings of the Christian religion. In democratic America what grander heritage could our ancestry leave us than such a record of pure honest and patriotic blood, through all the past.

Chapter II

childhood's recollections.

Who of us does not sometimes revert to the memories of early childhood? We go back in thought until thought can go no further, and then with strained efforts we attempt to seize some misty, ill-defined event, of our most distant past, that is already barely perceptible to our mental vision. When this memory is recalled we cannot throw off the feeling that there are things still farther beyond, that might be brought back if we could but touch a link in, the proper chain.

I shall extract from the autobiography already alluded* to the early recollections of the author's childhood. It is a warm-hearted and homely remembrance of a simple time, outlined with the loving hand of one, who even in the zenith of a busy manhood, constantly reverted, with feelings of deepest affection and profoundest obligation to those who directed his first steps and protected his earliest infancy.

In the recollection of incidents which follow, we note many points in the temperament of the boy, which give us no little insight into the future conduct of the man. The early surroundings, associations and instructions were the mighty influences which developed his character. The lively pictures which were indelibly impressed upon the childish mind and memory disclose a faculty for close observation and detail. By them we see how impressible he was to the quaint, the grotesque and the ludicrous. How true an eye he had, and how true a heart for the kindly acts and influences that fell in the way of his earliest experiences.

These qualities of the head and heart grew with his growth and strengthened with his strength, until by this power they drew about him on every occasion circles of admiring friends seeking instruction and entertainment from the experiences of his life.

The reminiscences of his childhood days were written in the summer of 1875, and are as follows:

"Born June 23d, 1830, the year my father left the itinerant for the local ranks of the ministry, I have recently amused myself in tracing to how early an age we may have distinct recollections of persons and events. I have been surprised to find that in my own history it goes back to when I was only two years of age. We lived in 1832 on King street, where my father had his little store on the west side, near "The

CEILDHO OB <S BE COLLECTIONS. 23

Bend," at a house which was known among us as the "Big Alley." That I am not mistaken as to the date I know from my recollections of the blue cockades worn by the Nullifiers, the ordinance of Nullification having passed the convention of South Carolina in 1832. I recollect also the processions in connection with that event, one particularly, at night, accompanied by great excitement from threatened collision of Union men and Nullifiers, when General Hayne was called out to address the citizens and allay the tumult. Across the street from our house was Seyle's hall, where the Nullifiers held public meetings. In the same building was conducted Mrs. Murden's infant school, which I was sometimes allowed to visit.

"One of the Seyle boys, one day, called to me to come to him across the street; while toddling across, a passing dray knocked me down and one of the wheels rolled over me. Fortunately it rolled immediately across my diaphragm, which with the softness of the mud into which I fell, saved my life. I well recall my astonishment at the crowd around me, when coming to my senses, I opened my eyes.

"About this time we removed to a brick dwelling on George street. Two or three memories of striking character to my childish mind

I will mention. The most exciting one was the phenomenon of 'The Falling Stars, ' as the meteoric shower of November 13th, 1833, was called. My grandmother took me to the window and let me look out upon the wonderful sight. Near the same time a total eclipse of the sun occurred; I remember looking through a smoked glass during this phenomenon.

"In 1834 we had a very severe winter, when we had a snow storm, memorable in my history because of an immense snow-ball rolled up by my larger brothers, and which I followed in admiring wonder, delighted with the continued accumulation of each revolution.

"Our next door neighbor was given to drunkenness. I well recall my gloom and horror, when on going over to play with his son, I, for the first time saw the father in his cups calling for food, and raving at his wife and children.

"I suppose that it was in 1835 or 1836 that we removed to the dwelling on the southeast corner of George and Coming streets. Delighted with the excitement of removal, my sister and myself went to the new dwelling, which had been occupied by a physician. Running over the house, we at length reached the attic, when suddenly we came upon a skull and human bones. We fled in childish terror from such a sight.

CHILDHOOD'S RECOLLECTIONS. 25

"This dwelling had a large yard for a city home. Here I spent years, and recall pleasant memories. There was living with us here — indeed, I recall her presence at the brick house — a *Miss Silena Smith. She had been for years the house-keeper of the Methodist parsonage during the dispensation of the bachelor Bishop Asbury, and the bachelor preachers. Now that married men were finding toleration in the conference, and were being stationed in the city, her avocation was gone. She was very old and feeble, so my mother gave her a home with the family and she remained with us until her death. Several startling incidents are connected with my childhood and this pious old christian.

"Our next door neighbor, a good Methodist, Brother Keeves, was a worker in wood. He once gave me a number of neatly turned dishes of a brown wood, which to me greatly resembled a cake that my mother often had for tea. Carefully arranging them on a dish on the tea table, in the dusk of the evening, I hid behind the door to see who first would be deceived by the wooden cakes. I do not think I had any special designs against Miss Silena, but she first entered the room, took one from the dish and hurt her toothless gums. The snicker from behind the door betrayed the author of the trick, and com-

*See "Life and Letters of James Osgood Andrew," page 70,

BR. MOOD.

plaint was made. My dear, blessed mother led me to her chamber, and by a combination of prayer, solemn exhortation and a leather slipper, gave me a lesson in reverence for age, which remains to this day.

"On Sunday nights the family usually went to church, leaving my sister and myself, the two youngest, in charge of Miss Silena. On one occasion we had been put to bed when I was startled with a cry from her that 'she was burning up.' I sprang to the stairway, and as I turned the landing saw her at the foot, with one hand on the ballustrade, a pillar of fire. I sprang down and tore the burning clothing from her. Her life was saved, but she long suffered from dreadful burns on her arms, and neck and face, as I did from blistered hands.

"Young as I was, her piety impressed me deeply. Too aged and infirm to sew, or read ordinary print, she spent her time in reading the Scriptures and in prayer. Oftimes I have stood reverently by her room door, and listened to her pleadings for the church, for sinners and for the world.

"Marm Phillis was the complement of Miss Silena Smith at that bachelor's parsonage, among the tombs of Bethel Cemetery. Marm Phillis was the cook. She held the position long after the bachelor dispensation had passed

GBILDHOO&S RECOLLECTIONS. %7

away. Becoming too old and infirm to work, like her pious co-laborer, she fell to the benevolent care of my dear mother. One of my life lessons occurred in connection with 'Old Marm Phillis' which I will narrate.

"For years, at every meal, as soon as my father had asked the blessing, the plates and cups were handed to my mother, who arranged the meal to be sent to Phillis. The messenger was Sarah, a tidy intelligent mulatto — a family slave by inheritance. It was gall and bitterness to Sarah to be compelled to wait on this old pauper negress, in comparison with whom she felt so much superior. Phillis was old, ungainly and exacting, occupying a very humble home on St. Phillips street. On one occasion, by some over-sight, old Phillis's dinner was sent to her minus the meat. Uncovering her meal, she broke out into upraidings against Sarah for the omission, and utterly refused to touch the dinner, but sent it back with this message to my mother: 'Tell Miss Kitty ef she can't sen' me meat wid de dinna, she needn't sen' me any at all.' Sarah returned indignant, but rejoicing. Indignant at the ingratitude of the old woman, and rejoicing in the expectation that this would end her disagreeable tramps around the corner to old Phillis's. Putting down the dinner on her return, she delivered the old woman's message and exclaimed, indignantly: 'Miss Kitty, I never would send another mouthful to that impudent, ungrateful old nigger.' The children shared Sarah's indignation, and all of us joined in protest against mother ever again trying to minister to old Phillis. Then followed the lesson. In reply, she said in substance: 'My children, I am sorry to see that you understand so imperfectly the law of benevolence. If you are benevolent only to the grateful, precious little benevolence will you dispense while you live. As God sends his rain on the just and on the unjust, we are to relieve the wants of our suffering fellow creatures whether they appreciate our efforts or not. Besides this, in the gratitude of those we assist, we have a reward. Are you willing to do good only to receive an earthly reward ? We are to do good without reference to character here, and our Father that seeth, in secret, will reward us openly in the coming da} r ."

"That was a word in season. I have never felt tempted to discouragement at the indifference, criticism or seeming ingratitude of those I have been called to serve, that Phillis, Sarah, and the scene at the dinner table, have not recurred to awaken me to renewed diligence.

' 'My first intimate friend was George Washington Whitfield. George's mother was dead