Out of the clouds: into the light

Front matter

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Contents

MEMOIR OF THE REV. WILLIAM METCALFE.

CHAPTEK I.

PAGE

Chapter II

History of the Origin of the " Bible-Christian Church" — Mr. Metcalfe studies under Dr. Cowherd — Death of Dr. Cowherd — Emigration to America of a Number of M Bible- Christians" with the Rev. William Metcalfe — Defection and Separation — Mr. Metcalfe opens an Academy — Organization of the " Bible-Christian Church" in Philadelphia . 15

Chapter III

Allurements in Poverty — Mr. Metcalfe as a Preacher — The Doctrines he presented — Opposition of the Clergy to his Preaching — His Reply and Challenge — No Response— Removal to Kensington ........ 21

CHAPTER IY.

The First Total- Abstinence Society and the First Tract on Entire Abstinence from all Intoxicating Liquors — The vi CONTENTS.

PAGE

Dietetic Keform — The Labors of Mr. Metcalfe in behalf of Vegetarianism — Mr. Metcalfe engages in Printing and Editing — Graduates as an M.D 31

CHAPTEK V.

Rebuilding and Dedication of the " Bible-Christian Church" — Correspondence with James Simpson, Esq., and Drs. Graham and Alcott — Formation of the American Vegetarian Society — Mr. Metcalfe's Visit to England — Death of Mrs. Metcalfe — The Organ of the Vegetarians — Mr. Metcalfe's Duties and Labors — Invitation to Revisit England as Pastor of the " Bible-Christian Church" — Marriage to Miss Cariss — Departure for England 36

CHAPTER VI.

Mr. Metcalfe in England — The Death of Joseph Brotherton, M.P. — Returns to his Church in Philadelphia — Death of Dr. William A. Alcott— Election of Rev. Dr. Metcalfe to the Presidency of the Vegetarian Society — Ordination of his Successor in the Ministry — Celebration of the Semi-Centennial Anniversary of his own Ordination — The Closing Days of his Life — Death— Remarks on his Life — The Funeral Sermon .......... 41

CHAPTER VII.

Description of a Tablet to the Memory of the Rev. William Metcalfe — Testimonials — Resolutions adopted by the " Bible- Christian Church" of Philadelphia — Letter of Condolence from Christ Church, Salford, England . . . .48

Tribute of Respect . . ... . . .49

CONTENTS. vii

DISCOURSES.

DISCOURSE 1.

PAGE

On the Being and Unity of God 53

DISCOURSE II.

On the Lord Jesus Christ .63

DISCOURSE III.

On the Trinity . 75

DISCOURSE IV.

The Bible a Divine Revelation 89

DISCOURSE V.

On Creation 101

DISCOURSE VI.

On the Original State of Man . v 112

DISCOURSE VII.

On the Popular Doctrine of Original Sin .... 122

DISCOURSE VIII.

On the Garden of Eden and its Trees . . . . .133

DISCOURSE IX.

On the Forbidden Fruit, and the Tempter . . . .141 viii CONTENTS.

DISCOURSE X.

PAGE

Bible Testimony on Abstinence from the Flesh of Animals as Food . . . . . . . . . . .151

DISCOURSE XI.

On the Sacrifices of the Jews 184

DISCOURSE XII.

On the Ten Commandments 197

DISCOURSE XIII.

On the Resurrection of Jesus Christ, and the Divine Nature of his Resurrection-Body 206

DISCOURSE XIV.

On the Passion of the Cross, or Salvation by the Blood of Christ 215

DISCOURSE XY.

On Faith . . . . 225

DISCOURSE XVI.

Sermon Delivered on the Fiftieth Anniversary of Ordination, August 11th, 1861 236

DISCOURSE XVII.

The Jubilee — Being a Historical Sketch of the Bible-Christian Church— June 12th, 1859 247

MEMOIR

OF THE

KEV. WILLIAM METCALFE

Chapter I

Introduction — Birth and Early Education of Wm. Metcalfe — Exemplary Youth — Literary Taste — Theological Studies — Adoption of a Vegetarian Diet — Marriage.

A good man's life is a worthy subject 'of study. Besides furnishing an illustration of the powers and graces of honest virtue, it also assists to a knowledge of ourselves. Genius or talent alone may secure great distinction, but simple goodness will prove more powerful for human happiness than both combined. The conviction of this truth is growing upon the public mind; and it is hoped that these pages will aid in giving it strength.

It is not claimed that the subject of this memoir was endowed with extraordinary mental powers, or that he had attained extensive notoriety in the world. The Rev. Wm. Metcalfe was simply a Christian minister, unpretending and unobtrusive in deportment. He was an honest, conscientious, Religious Reformer; and it is his life and labors as such that this brief sketch is intended to exhibit. As his son, I sincerely and gratefully honor his character :

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yet my purpose here is not to eulogize him, but only to furnish, in unadorned simplicity, the narrative of a wellspent life.

The Rev. William Metcalfe was the son of Jonathan and Elizabeth Metcalfe. He was born at Sproadgill, in the parish of Orton, Westmoreland, England, March 11th, 1788. His parents were in moderate circumstances, and contrived to give him a good classical education at the academy of Mr! Roberts, who was then celebrated as a philologist and the author of an English dictionary.

At the age of nineteen, he left home, with the consent of his parents, to see what he could do in the world. He soon obtained employment, engaging himself as an accountant in an establishment near Keighley, Yorkshire. As he was entirely dependent upon his own exertions, and as he found his situation agreeable, he at once considered himself settled. ,

His course of life at this period furnishes an admirable example to youth generally, of the importance of starting in the world with a proper moral ideal. Doubtless he had all the ardent flow of animation which is common to youth ; he was inexperienced in the temptations of town life ; he was among strangers, and free from the restraints of immediate parental oversight ; but Providence seems to have early surrounded him with religiously-disposed associates, and he at once accepted the Christian influences, and thus secured himself in a great measure from the direct temptations of evil society. He was a constant attendant of the church services on the Sabbath day, and at length attached himself to the " New Church 7 ' of Keighley, then under the pastorship of his subsequent father-in-law, the Rev. Joseph Wright.

His leisure hours appear to have been occupied in literary pursuits ; and the Muses came in for a share of his

REV. WILLIAM f METCALFE. 11

attentions. Born and educated- among the pastoral hills of Westmoreland, his poetical efforts were distinguished for their rural simplicity and amiability. In 1809 he paid, as he supposed, his farewell visit to his boyhood's home. The following lines, bearing date "Kendal, Sunday evening, May 21st, 1809," are a transcript of his feelings and his style at that time. They are headed

ON LEAVING MY NATIVE PLACE.

Farewell, good friends, companions, youthful mates ! May comfort smile within your cheering gates ! Farewell those hours that bless'd the youthful scene When mutual kindness echoed through the green ; When gambols, harmless as the tender dove, Endear'd our hearts, and oped the mind to love: My Brothers, Sisters, Parents, — all adieu ! What thanks can pay the debts I owe to you?

Ye happy cots, where Peace untroubled lives,

Where Heaven-made bounty each one's want relieves;

Within whose doors all happiness I've known;

In each one welcome, frown'd upon by none :

Each guileless eye beam'd on my youthful face,

And kindly hail'd me with an artless grace:

Ah ! can I from such friends, such kindness, part

Without the tribute of a grateful heart ?

Peace, health, to all ! — and may your hearts receive That joy and kindness they so gladly give : — Whate'er my fortune in this world may be, Whate'er kind Providence may do for me, Whate'er my lot in life's uncertain scene, Still I'll remember what with you I've been : This look's my last, from off this well-known peak: My feelings dictate, but I cannot speak.

His pastor, recognizing his talents, persuaded him to apply himself to the study of Theology, with a view to the ministry. He freely gave him his assistance, and supplied him with books. Next to the word of God itself, Sweclenborg became his favorite author. Mr. Metcalfe read all the works of the illuminated Scribe within his reach, with avidity and care ; and acknowledged that they supplied the most nourishing food to the understanding in the whole field of theological literature. Whilst he was ready to honor truth, come from what source it might, he considered Swedenborg a powerful uprooter of doctrinal errors and a good sower of Bible seeds.

The Rev. Joseph Wright had carried on a correspondence for some years with the Rev. William Cowherd, at one time President of the '-New Church n Conference, and an ordaining minister of that body. In some of his letters, the Rev. Dr. Cowherd eloquently presented the doctrine of entire abstinence from all animal food and from all intoxicating drinks. He urged this abstinence as a healthful, moral, and religious duty. Mr. Metcalfe was favored with the perusal of those letters by his pastor, who had himself already yielded to the humane and Scriptural testimony adduced in regard to this discipline, although he did not make it a test of church-membership. Mr. Metcalfe examined the whole subject with great care, reviewing all the evidences, scientific and Scriptural, and finally determined to test the system by a personal experiment. Accordingly, on the 1st of September, 1809, he gave up, at once and entirely, fish, flesh, and fowl as food, and every kind of intoxicating liquors as drink ; and so favorably impressed was he with his own experience that he never after even tasted the one or the other.

Mr. William Metcalfe married Miss Susanna Wright, daughter of the Rev. Joseph Wright, on the 14th of January, 1810. She was some years his senior in age, earnest in the advocacy of the system of diet he had adopted, and was possessed of a cultivated mind.

It is not to be supposed that Mr. Metcalfe adopted a vegetarian life without meeting with the opposition of those whom he respected and loved. In a letter describing this period of his life, he gives the following historical testimony : —

" My friends laughed at me, and entreated me to lay aside my foolish notions of a vegetable diet. They assured me I was rapidly sinking into a consumption, and tried various other methods to induce me to return to the customary dietetic habits of society ; bat their efforts proved ineffectual. Some predicted my death in three or four months ; and others, on hearing me attempt to defend my course, hesitated not to tell me I was certainly suffering from mental derangement, and, if I continued to live without flesh-food much longer, would unquestionably have to be shut up in some insane-asylum. All was unavailing. Instead of sinking into consumption, I gained several pounds in weight during the first few weeks of my experiment. Instead of three or four months bringing me to the silent grave, they brought me to the matrimonial altar. I dared even to get married ; and I am thankful to ' Our Father in heaven ' that my mental operations have, up to this day, been such that I have never even seen the interior of any insane-institution.

" In my wife I found an invaluable helpmeet, — a blessing which all who enter the married state do not realize. She fully coincided with me in my views on vegetable diet, and, indeed, on all other important points, — was always ready to defend them to the best of her ability, — studied to show our acquaintances, whenever they paid us a visit, that we could live in every rational enjoyment without the use of flesh for food ; and, being an excellent cook, we were never at a loss 'for what we should eat, although we would not have meat.' We commenced

2* housekeeping in January, 1810 ; and from that date to the present time we have never had a pound of flesh-meat in our dwelling, have never patronized* either slaughter- . houses or grog-shops.

"When, again, in the course of time, we were about to be blessed with an addition to our family, a renewed effort was made. We were assured it was impossible for my wife to get through her confinement without some more strengthening food. Friends and physician were alike decided upon that point. We were, notwithstanding, unmoved, and faithful to our vegetarian principles. Next, we were told by our kind advisers that the little stranger could not be sufficiently nourished unless the mother would eat a little meat once a day, or, if not that, drink from half a pint to a pint of ale daily. To both proposals my wife turned a deaf ear; and, thanks to a Divine and Merciful Providence, both she and the child did exceedingly well."

It may be proper to add here that the "little stranger," above referred to, is the author of this Memoir, that he is in the fifty-sixth year of his age,- that he has never so much as tasted animal food nor used intoxicating drinks of any kind, and that he is hale and hearty.

Chapter II

History of the Origin of the "Bible-Christian Church "—Mr. Metcalfe studies under Dr. Cowherd — Death of Dr. Cowherd — Emigration to America of a Number of "Bible-Christians " with the Rev. William Metcalfe — Defection and Separation — Mr. Metcalfe opens an Academy — Organization of the "Bible-Christian Church" in Philadelphia.

As raj father's future life is much interwoven with the succeeding history of the " Bible-Christian Church/' it may be satisfactory to our readers to give here a brief account of its origin.

The Rev. Dr. Cowherd .was, unquestionably, the first, most earnest, practical advocate, in the present century, of those reforms now technically called Temperance, or Tee-totalism, and Vegetarianism. As early as 1807 he publicly taught them, as imperative duties, from his pulpit. He labored to induce the clergy — especially those of the " Xew Church," or Swedenborgians — to acquaint themselves with the principles and testimony upon which they were advanced. But his zeal for these and some strictly theological views caused him, and those who coincided with him, to be treated with great coldness and indifference by the leading ministers of that Church. They denounced him and his friends as being " restless and uncontrollable," as " advocates of fanatical opinions," and as "not strictly adhering to the views of Swedenborg." The hope of a more tolerant spirit prevailing in the "New Church" counsels was feeble. Still, the Rev. Joseph Wright made an effort, by calling a Conference of the ministers and lay delegates of the "New Church," to be

16 MEMOIR OF TUB

held at the Rev. Dr. Cowherd's church, Salford, Manchester, June 29th, 1809. No other Conference of the " New- Church" was held that year; although the Conference of the year previous contemplated that one should be held in Manchester. Invitations were sent, and the Conference met. But the only ministers present were the Rev. Joseph Wright, of Keighley, the Rev. George Senior, of Dalton, near Huddersfield, the Rev. Samuel Dean, of Hulme, and the Rev. William Cowherd, of Salford, — both the latter churches representing Manchester. There were also a number of lay delegates from different parts of the kingdom. It was now evident that the u New Church " was not disposed to meet the issues. The Conference, however, was duly organized, and remained in session four days. Its deliberations were conducted throughout in an orderly and devout manner. Every inquiry was considered with candor, earnestness, and moderation, under a spirit of true Christian harmony and peace. It was unanimously agreed that the Bible, as the divinely inspired record of the word of God, contains all the principles and doctrines necessary to man's salvation, — that God was in Christ, and that beside Him there is no other God. He is, therefore, the only proper object of worship. Disclaiming any human being or creed as authority, and cordially accepting the Bible as the divinely inspired word, and Christ as their only God, the members of the Conference desired to be known only as "Bible-Christians." Much interest prevailed throughout the session, and there was not one discordant heart or dissentient voice from first to last. Such, in brief, is the history which ultimated in the organization of the visible " Bible- Christian Church."

Dr. Cowherd had instituted an Academy of Sciences at Salford, over which he presided, assisted by several other reverend gentlemen in the various departments. To this academy Mr. Metcalfe went as a student, designing to prepare himself for the ministry. When he had been there about a year, the Rev. Robert Hindmarsh withdrew from the classical department of the academy, and Dr. Cowherd immediately invited Mr. Metcalfe to assume the vacancy. This was in the early part of 1811. He accepted the offer, and continued in that position about two years.

In the mean time, my father's home was in Addingham, Yorkshire. Here he had got together a small congregation as early as 1810, to whom he dispensed the doctrines of Bible-Christianity on each successive Sabbath. At the solicitation of this congregation, Mr. Metcalfe was presented, by its representative Mr. Jonathan Wright, as a candidate for the ministry, to the Rev. Dr. Cowherd. He was, accordingly, ordained by that reverend divine on Sunday, August 11th, 1811, in Christ Church, Salford.

One of his church-members in Addingham erected a handsome church-building, in which was also a commodious school-room. This was placed at his service. He therefore left his position under Dr. Cowherd, and opened a grammar-school in the place prepared for him. Here he was much appreciated, both as a minister and a teacher, and the church and school were well sustained.

Whilst engaged at Salford, my father had formed a desire to emigrate to America. Nor was he alone in this desire. In one of his letters to a friend, written shortly after his ordination, he says, "The civil and religious freedom of the people of the United States has been the topic of many an hour's conversation among the teachers of the Salford Academv and the members of the church." He speaks also of Dr. Cowherd as an enthusiastic admirer of the free institutions of America. It appears that the then existing war between the two countries caused them to suppress their thoughts of removing : abandoned they were not, for on the restoration of peace the desire again became prominent. The arrangements for emigrating were, however, once more temporarily suspended, by the death of the Rev. Dr. Cowherd. This event took place on the 29th of March, 1816, and quite a gloom was cast upon all who had connected themselves with the " Bible- Christian Church, " by that bereavement.

In the early part of the spring of 1817, a company of forty-one persons, all members of the " Bible-Christian Church," embarked from Liverpool for Philadelphia. This little community comprised two ministers, — the Rev. James Clark and the Rev. William Metcalfe, — with twenty other adults and nineteen children. After a tedious voyage of eleven weeks, they all landed safely and in good health at the port of their destination, on the 15th of June.

The crowning objects of these emigrants, as they professed, were the propagation of their peculiar religious doctrines and the establishment of the " Bible-Christian Church " in this highly favored land. But, alas ! how frail and fickle are human purposes ! Of the twenty-two adults and their families, eleven adults and seven children only were faithful when they reached Philadelphia. The strong salt breeze of the Atlantic, or some other cause, 'dissolved not only their purposes, but their practical precepts ; and at the first opportunity they gave way to indulgences in eating and drinking those things which their principles had forbidden. Some of these might possibly have been reclaimed, had they been able to locate near their more faithful brethren. But all were poor, depending for their daily bread upon their daily labor, and to obtain employment they were necessarily scattered far apart. Thus isolated from one another, in a strange country, and among a people who had no sympathy with their habits, but who advised them that "it would be impossible to live in this hot climate without animal food," it is scarcely surprising that they relaxed their interest. Their heroism to principle failed them, and the " crowning objects " of their emigration, with them, at least, were abandoned.

This apostasy was a source of great sorrow and mortification to the faithful. They too were widely separated. The Rev. James Clark and family, with two other families who were his personal friends as well as strict members of the Church, determined to locate themselves as farmers. Accordingly, they purchased some wild land in Lycoming County, Pennsylvania, and removed thither. They formed a church and Sabbath-school ; but, not meeting with that encouragement from the surrounding neighborhood which Mr. Clark thought them worthy of receiving, he resolved to remove. Ardent in temperament, he could not brook coldness and indifference in others. The following spring he went to Baltimore, leaving those who had devotedly followed his lead into the wilderness, still there. After much buffeting about, he finally settled as a farmer in the State of Indiana. Although he remained faithful to the principles of Bible- Christianity, he made no special effort to organize a church. The Rev. James Clark died, August 31, 1826, in the forty-seventh year of his age.

The Rev. William Metcalfe remained in Philadelphia, intending, by the blessing of Providence, to support himself and family by school-teaching. He bought out the good-will and fixtures from a teacher, and rented his dwelling and school-room, in the rear of No. 10 North Front street. In this arrangement he purposed also to fulfill his ministerial duties, by preaching on the Sabbath-day, like the apostle of old, "in his own hired house," to as many as were willing to listen to his testimony. The meetings of the " Bible-Christian Church" were held in his own school-room ; and there were present at the first administration of the Holy Supper five adults, including the minister and his wife.

The day-school was opened under the most flattering prospects, and my father's most sanguine expectations were more than realized. His academy was patronized by some of the wealthiest families of the city, and my mother's services were called into requisition by a class of young ladies. In purchasing the good-will and fixtures of the academy, only a portion of the money was to be paid at the time, — the balance having to be paid within the year. The rental for his house and school-room was considered, at that time, to be somewhat exorbitant; but he was enabled to meet all his engagements, and he began to think himself comfortably established. Just at this time, however, the yellow fever broke out in the immediate neighborhood of his residence, in the fall of 1818. His school was deserted by his pupils, and he was compelled to keep it closed, several weeks. Two or three of his pupils died with the plague ; and, on re-opening, so many of them had been placed in other schools, that for several weeks after he numbered only nine scholars. This visitation was not the end of his troubles.. The fever again appeared in the summer and fall of 1819, and yet again in 1820. My father was not prepared for these heavy drawbacks. He was in actual poverty and want. The proximity of his academy to this } r early contagious visitant rendered it unsafe to send pupils to him for instruction, and he was entirely dependent upon his school for a livelihood.

CHAPTER IIL

Allurements in Poverty — Mr. Metcalfe as a Preacher — The Doctrines he presented — Opposition of the Clergy to his Preaching — His R,eply and Challenge — No Response — Removal to Kensington.

Dark and lowering as were the affairs of Mr. Metcalfe at this time, he had nevertheless secured the friendship of many influential persons. But their solicitude for him only increased his troubles, and he might have exclaimed with propriety, even in his poverty, " Save me from my friends I" Offers of an alluring character were made to him ; but thev were so conditioned with obiectionable features that they aggravated, rather than ameliorated, his condition. It was urged upon him that if he would cease to present temperance and abstinence from flesh-food as religious duties, and renounce his scheme to build up the "Bible-Christian Church, " he would be certain of support. One offer was an academy, with a regular, comfortable salary, under the patronage of a religious denomination, located a few miles from the city; and another was the pastorship of an. established congregation, insuring him a respectable living, if he would conform to such stipulations. These and other offers somewhat similar were doubtless made from honest and benevolent motives. They were all, however, respectfully declined. In truth, they tended rather to increase his estimation of Bible- Christianity, and to make him labor even more earnestly in its vineyard.

Now, it is not surprising that Mr. Metcalfe was approached in the manner just described. His talents would have been an invaluable help to any ordinary religious denomination, either as a preacher or teacher, if he could have cramped himself to the creed. At this time he was in the vigor of manhood, — just over thirty years of age, — tall and commanding in person, mild and sociable in manners. As a preacher, it is true, he was not what would be called an orator; but his delivery was easy, plain, distinct, and impressive. His action was moderate and graceful. He was never boisterous, never sensational, and seldom allowed his imagination to. display.its powers in the pulpit. His sermons were suggestive and instructive, always including some teaching on practical, every-day duties. He sought all fields for the illustration of Bible truths, especially availing himself of the lights of modern science and of ancient history in the elucidation of his subjects. Owing, perhaps, to the peculiarity of his religious views and his earnest desire to leave a clear impression on the minds of his hearers, his style of pulpitspeaking was that of a teacher more than that of a preacher.

In this description of Mr. Metcalfe's preaching, I have limited myself to a simple statement of his personal appearance and general style. However unadapted he might be for a reformer, he would most certainly have become a popular pastor, had he gone with a popular current. This he would not do, though tempted at a time when want and suffering were inmates of his dwelling and contagious disease surrounded his household.

Under these peculiarly trying circumstances, Mr. Metcalfe industriously engaged himself in sowing the seeds of those moral and religious reforms the cultivation of which constituted the great work of his life. He advertised the Sabbath-day services held in his school-room in the newspapers and by cards. Respectable audiences were collected until the plague, — when, like his school, the church also became almost a vacant place. But even then he continued to preach, and added to his labors by availing himself of every social means, and also the newspaper-press, and tracts, to diffuse a knowledge of the doctrines of Bible-Christianity.

It is well known that the churches of that day were exceedingly tenacious of their traditional doctrines ; and preachers were expected to discourse with fervid zeal upon the necessity, of accepting their respective greeds in their most exact literal expressions. No latitude was allowed to rationalize any doctrine ; and the non-acceptance of them in the strict meaning of their words was deemed to be rank infidelity. How far Mr. Metcalfe ran counter to these views may be better understood from the following abstract of his teachings, as enunciated by him at that time in a series of discourses. Of course, this statement must necessarily be very brief, and, consequently, very imperfect.

1. The Bible, being written by divine inspiration, open vision, and audible dictation, contains a record of all truths necessary to man's salvation. To interpret it aright in its literal sense, a knowledge of the literature, customs, geography, arts, and philosophy of the Bible nations and times is of great value. Beyond its literal sense, there is providentially contained within it a revelation of divine and spiritual- truths. These have existed within it from the time it was first written, and have been successively developed under God, precisely when needed to re-establish or re-edify the Church, — -just as the discoveries of new principles or powers in creation (which have always existed therein) were timed to the demands of the age in which they were made available. Thus, the writings and labors of St. Augustine, Fenelon, Luther, Calvin, Wesley, Swedenborg, Priestley, and others have been and are helps to devout religious minds, according to their various mental conditions. But, with all the aid of these saints, seers, and philosophers, it is not to be presumed that all of God's wisdom has yet been developed from the sacred pages of Revelation. According to the earnestness and need for further light/it will be manifested in greater and brighter glory forever. The Bible, therefore, is the only creed that a Scripture-founded Church ought to recognize or espouse. *

2. This Church, having no creed but the Bible, does not constitute a sect or denomination, but simply a "Bible- Christian Church;" and its members claim to be in perfect union and connection with the sincere and conscientious members of all the various denominations of professing Christians. This Church holds all the fundamental doctrines, though not all the doctrinal opinions or views, of the different sects, so far as they are founded on the obvious truths of the Bible. Thus, the antagonistic doctrines of the unity and the trinity of God, the manhood and the divinity of Christ, the predestination and freedom of man, the doctrine of faith and also that of works, with other doctrines, are presented in a light reconcilable to reason and harmonious to each other.