USA > Ohio > History of the Central Ohio conference of the Methodist Episcopal church, 1856-1913 > Part 7
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The first afternoon he came to the cabin of a white family, and was refused admittance by the wife until the return of her hus- band. Upon the husband's arrival, while supper was preparing, Stewart sang some sweet songs, which charmed the backwoods- man and his family. He offered to hold services at night, and the boys were sent posthaste by the father to the few residents in the vicinity. Stewart had about a dozen in his congregation, to whom he expounded the gospel and sang Methodist hymns, to their great entertainment. The Divine Spirit was in the word and several were awakened and saved. Among the number was the daughter of the home in which he was entertained. He tarried for several days, holding services at night and forming a class.
In a few days he found himself in Upper Sandusky, an entire stranger, without an introduction to any one. He called at the home of William Walker, sub-Indian agent, who thought him a fugitive from slavery; but Stewart in a sincere, artless manner gave his history, including his Christian experience. Mr. Walker was convinced, and gave him words of encouragement, directing him to the cabin of Jonathan Pointer.
Pointer was a black man who had been stolen by the Wyandots when he was a child. He could converse fluently in both the English and Wyandot languages. Here was a providential helper in opening an "effectual door" to the divinely appointed missionary of the Methodist Episcopal Church.
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Pointer was not favorably impressed with Stewart, and tried to dissuade him from his undertaking by telling him of the efforts of the Roman Catholic missionaries and their complete failure. He did not know that "the Kingdom of Heaven cometh not by observation." Indeed, Jonathan Pointer was as much a heathen as the Wyandots, and was at that time preparing to participate in an Indian dance and religious feast. Stewart wanted to accom-
REV. JAMES B. FINLEY PREACHING TO THE WYANDOT INDIANS AT UPPER SANDUSKY. The black man. Jonathan Pointer, interpreting.
pany him, and Jonathan reluctantly consented. Stewart as a visitor sat in silence and witnessed the dance. When an interval of rest occurred, he asked the privilege of addressing them on the purpose of his visit, which, with their consent, he did. Jonathan interpreting and rather enjoying the notoriety it gave him.
Here was a scene worthy of the brush of the artist. The first heathen audience of hundreds of Indian warriors in war-paint and gaudy costumes listening to a messenger of the Methodist Epis- copal Church; Jonathan, too, in paint and feathers, while a mild- mannered mulatto, told them the purpose of his visit. Here was Christian courage equal to that of Fr. Marquette or any of the old Jesuit Fathers of the Roman Catholic Church. In this Stewart evinced extraordinary courage and faith in the Heavenly Father.
At the conclusion of his address he invited all to shake hands
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John Stewart, Pioneer Missionary.
with him, and, on motion of Chief Bloody Eyes, all passed by in single file and did so. An appointment was made at Jonathan's cabin for the next evening, and by the light of the cabin fire Stewart preached his first sermon. This was late in Novem- ber, 1816.
Stewart met the Wyandots daily, Jonathan interpreting and saying: "What Stewart says may be true. I do not know; I only translate fairly." Many were greatly interested, and a few awak- ened. The efforts of Stewart to secure the conversion of his in- terpreter were unceasing, and his reward soon came in an open confession on the part of Jonathan, who became a firm, outspoken believer. The soil of his jovial African heart was thin and did not bring forth perfect and matured fruit. He was naturally vain, and sometimes was given to drink; but God used him as one of "the foolish things of this world to confound the wise." He was demonstratively pious in Church.
The missionary met with opposition from the whites, who sold "fire-water" to the Indians. They maligned him, persecuted and tried to scare him away. They said "he was no minister, a fraud, a villain," and some of the leading chiefs became his enemies. Dark days had come. The muttering of a storm was heard, but nothing daunted, Stewart sang, prayed, and, going from cabin to cabin, found those who received him and his words gladly. The agent, William Walker, Jonathan, and a few other leaders were his friends. Indians prejudiced by Catholic teaching joined the opposition. His Bible, they said, "is not the true Bible;" but these questions being left to Mr. Walker, the decision was favorable to John Stewart. Walker said there was little difference between the Catholic and Protestant Bibles, one being a translation from the Latin, the other from the Greek and Hebrew, and both from the same original documents ; and that any layman called of God had the divine right to preach and teach. Thus, through this lay- man and Government officer, Stewart was helped in his work.
The Wyandots were superstitious, believing in magic, witch- craft, religious dancing and feasting. These things Stewart op- posed with Scripture and reason, and gave any who desired the opportunity to defend them. John Hicks, a chief, undertook this. "These things," he said, "are part of the religion of our forefathers, handed down from ancient times, and the Great Spirit was the
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Author of them, and all nations have religions given them, the same being adapted to their needs."
Mononcue, then a heathen, endorsed what Hicks said. He also said, "The Bible is the white man's book, and Jesus the white man's Teacher; they were sent first to white men, why not to the Indians?"
Stewart said: "In the beginning Jesus commissioned His dis- ciples, saying, 'Go ye into all the world and preach the gospel to every creature.' This is as much for you as for any others; we bring His gospel to you, and if you receive it you shall not be damned. The Bible is for all. Christ died for all, that all might be saved."
Stewart continued, and Mononcue, Hicks, and others were con- victed and converted. Many others embraced the truth. These were among his first converts. Having never been Roman Cath- olics, their prejudices werc easy to overcome.
Crowds came to Stewart's meetings nightly, and the work of revival increased. Many of the younger converts became, under the leadership of Stewart, good singers. Stewart's solo singing was a special attraction to the unbelievers. He always sang with the spirit and with the understanding also. While he was not demonstrative nor vociferous, he had the gift of persuasion and could logically impress the truth on other minds. He was not a scholar, but he had a good common school education, and upon this foundation, through his intercourse with books, nature, and God, he became an efficient workman. Several of his sermons found in print, although not fully reported, evince the fact that he had clear conceptions of theology, especially as relates to man as a sinner and a sinner to be saved by grace.
In February, 1817, Stewart felt that something more radical must be done in order to bring about the conversion of those who were under his instruction. Their convictions were more of the head than of the heart. He and those with him prayed daily for the outpouring of the Holy Spirit, and their prayer was granted. Revival power came upon these heathen, and there was deep and pungent conviction for sins, and real conversions. This work of grace aroused opposition.
The heathen party arranged for a "Thanksgiving Feast and Dance." It was for the whole Wyandot nation, and so Stewart
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John Stewart, Pioneer Missionary.
and his followers attended. Stewart went with misgivings; he simply sat and looked on. To his surprise, his converts joined in the dance, Mononcue with others. Stewart had protested against this, and he went away discouraged, resolving to leave them. He announced his purpose, and preached his farewell sermon the next Sunday from Acts 20: 30. This sermon was reported and printed by William Walker. Earnestly Stewart pleaded with the converts to avoid all heathen practices, and warned the heathen present, kindly but earnestly, to flee from the wrath to come.
He narrated his call to come to them and his labors with them, and told them they should see his face no more. There was general weeping, even the heathen joining in the lamentation. Stewart then addressed the chiefs and principal men, while silence reigned among the large audience assembled in the council house as he bade all good-bye.
On the suggestion of Mrs. Warpole, a collection was taken for Stewart, amounting to ten dollars. He left and returned to Mari- etta. A few remained faithful. Heathenism and drunkenness held full sway. Only twenty men of the Wyandot nation did not drink intoxicants. Although Stewart was away, his heart was with the Indians, and after only a few months, to the joy of the Christian Indians, he returned. During his absence he wrote an excellent pastoral letter to the little flock. Throughout his spirit and con- duct evinced the unselfishness of his motives.
With his return came an increase of zeal and power, and in- creased success crowned his efforts. The work enlarged. It was more than Stewart was able to do. A prominent Methodist minister of another denomination than the Episcopal Methodists visited him and tried to have him change his relationship, but it was of no avail. He sent an account of "the Lord's doings" among the Wyan- dots to a session of the Ohio Annual Conference, and asked for a helper who could assist him in preaching and administration.
As nearly as can be ascertained, the names of the missionaries and the time are: John Stewart, 1816 to 1823; James Montgomery, 1819; Moses Henkle, 1820; J. B. Finley, 1821 to 1827-part of this time as presiding elder ; Charles Elliot, 1822; Jacob Hooper, 1823; J. C. Brook, 1825; James Gilruth, 1826-27; Russel Bigelow served as junior missionary in 1827, and in 1828 was in charge of the mission and of the district as presiding elder, with Thomas
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Thompson. junior missionary; B. Boydson, 1830; E. C. Gavitt, 1831; Thomas Simms, 1832; S. P. Shaw, 1835; S. M. Allen, 1837; James Wheeler, 1839-1843; Ralph Wilcox, 1843.
The presiding elders from 1821 to 1843 were: Revs. James B. Finley, William Sim- mons, James McMahon. Russel Bigelow, S. R. Janes, H. O. Sheldon. John H. Power, Adam Poe, William Runnels, and H. M. Shaffer.
The teachers in the mission were: Miss Harriett Stubbs, Miss Margaret Hooper, Liberty Prentiss, Miss E. A. Gibbs, Lydia REV. RUSSEL BIGELOW, Missionary. Barstow, Asbury Sabin; Jane Parker, matron and teacher of spinning, weaving, and domestic work; Mrs. Jane Riley, L. M. Pounds, and the missionaries' wives.
Stewart's interpreters were Jonathan Pointer, William Walker, Indian agent; Robert Armstrong, and Samuel Brown.
Up to this time Stewart was an ex- horter, his license being signed by Father McCabe, grandfather of Bishop Charles C. McCabe. The license was given while Stewart was in Marietta.
He now attended a quarterly meet- ing on Mad River Circuit. Bishop George was present and presided. "After a careful examination, John Stewart was licensed as a local preacher."
With money raised by Bishop Me- Kendree. a tract of fifty-three acres of land on the east side of the Sandusky, near Harmen's Mill, was bought for MARGARET HOOPER, The second female teacher that the Methodist Episcopal Church sent to teach the heathen. Stewart. About this time Bishop Mc- Kendree, in feeble health, came to the mission on horseback, from Lancaster, Ohio, and was accompanied by J. B. Finley and D. J. Soul, Jr. The bishop was delighted to find "the Lord had a people among the Wyandots."
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John Stewart, Pioneer Missionary.
The money paid for the land was collected by Bishop Mc- Kendree at camp-meetings and Conferences. In this is not only an official recognition, but a memorial of the large-heartedness of this pioneer bishop.
About 1820 Stewart married Polly. a mulatto girl. She was a devout Chris- tian. and could read and write. With her he lived in his own cabin home, and with the help of his wife and friends, soon had enough from the virgin soil, with some money assistance from the Conference, to live in pioneer com- fort.
Near the end of 1823, after a battle with consumption, the word spread among the Christians that Stewart was dying; a number of Christian chiefs and devout men and women were with him. Christmas and the New Year THE REV JAMES B. FINLEY, (At 43)-Missionary to the Wyandot Indians in 1822. were at hand. Stewart calmly exhorted all-and told how the Lord sustained him, and gave his testimony to the power of Christ to save. Holding his wife's hand, he said to all, "O, be faithful," and died. In an humble grave on his land he was buried, and for twenty years thereafter no stone marked his resting-place.
But he was not forgotten. His grave was often visited, and the Indian youth were taught to place flowers on his grave each spring and summer time.
FIRST MISSION HOUSE ERECTED IN UPPER SANDUSKY IN 1821
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WYANDOT MISSION CHURCH, AS IT WAS WHEN WYANDOT INDIANS LEFT IT IN 1843.
WYANDOT MISSION IN RUINS, 1886.
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John Stewart, Pioneer Missionary.
In 1843 the Rev. James Wheeler, missionary, just before the Indians left for the West, had Stewart's remains taken up and re- interred at the southeast corner of the "old mission," and a free- stone slab placed at his head with a suitable epitaph.
This church was erected in 1824, the money-$1,333.33-being donated by the Government through Hon. J. C. Calhoun, Secretary of War. Rev. J. B. Finley was the instigator in securing this,
WYANDOT MISSION, RESTORED IN 1889. N. B. C. Love and H. W. Peters, Building Committee.
and he was made the custodian of the money pending its disposi- tion in the erection of this church. The building later went into decay, and the gravestones were carried away piecemeal by relic hunters until, in 1886, all vestige of them was gone. A similar condition of affairs pertained with reference to the woodwork and the furnishings of the mission church.
In 1860 and '61, when these were in a fair state of preservation, the writer, then a young man in his first station, Upper Sandusky, made a chart and diagram of the church and cemetery, the location of the buried dead, with copies of the epitaphs on each tombstone, which he preserved. The work of restoration was done with money-$2,000-donated by the Missionary Society of the Meth- odist Episcopal Church, by order of the General Conference. The
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writer, as chairman of the Restoration Committee, had the honor of using this money in erecting once again, out of its ruins, the first mission church of Episcopal Methodism, and the first Prot- estant mission church in the Northwest Territory. When Charles Elliott was missionary, a log building was erected, in which Stew- art, Elliott. and others preached, and here Harriett Stubbs taught the children. It was a temporary log building and, so far as we know, was not used exclusively as a church, and was not dedicated.
During the session of the Central Ohio Annual Conference in September, 1889, the restored mission church was rededicated. There were several thousand more people present than could get into the house, so the services were held under the old oak trees which had sheltered the hundreds of Wyan- dots who had worshiped in the church.
MOTHER SOLOMON.
Dr. Adam C. Barnes, presiding elder, was chairman. Dr. P. P. Pope, grandson of Rus- sel Bigelow, led in prayer. Addresses were delivered by Bishop J. F. Hurst, Hon. D. D. Hare, Dr. L. A. Belt, Gen. W. H. Gibson, a historical address by the writer, and remi- niscences by Dr. E. C. Gavitt, only surviving missionary, and a hymn in Wyandot sung by "Mother Solomon," a member in her child- hood of the first mission school. Many were present whose parents or grandparents had been connected in some way with the mis- sion.
The name and work of John Stewart is perpetuated in this restored and really monumental church in the engraved marble tablet in its walls, the granite marking his grave, and in each mis- sion Church and mission school of Episcopal Methodism throughout the world.
The good work inaugurated by this humble but excellent Chris- tian character will never be forgotten, but as the ages come and go, and the heathen world is brought to Christ, his name shall be more remembered and honored. All admit that his success among the Wyandots led to the organization of the Missionary Society of the Methodist Episcopal Church, in 1819. And was not the mission school at Upper Sandusky the genesis of the Woman's Foreign
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John Stewart, Pioneer Missionary.
Missionary work? If so, then all honor to Harriett Stubbs and Jane Parker and their worthy successors !
Let the name of Stewart be placed in the list of the world's benefactors. May his sublime faith, clear conviction of the divine presence, enthusiasm, endurance, patience, and unselfishness awaken in the hearts of each reader of these pages the spirit of emulation ! 7
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IX. Woman's Foreign Missionary Society OF CENTRAL OHIO CONFERENCE.
BY MRs. E. D. WHITLOCK.
THE Woman's Foreign Missionary Society of the Methodist Epis- copal Church was organized in Boston in the spring of 1869. Im- mediately thereafter efforts were put forth throughout the Church to organize auxiliaries in the Annual Conferences. The first of these in Ohio was at St. Clairsville, and organized July 30th of the same year by Miss Isabella Thoburn, then under appointment as the first woman missionary to India. Then followed St. Paul's, Delaware; Whecling, W. Va .; Mt. Auburn, Cincin- nati ; Bellaire, and in Novem- ber, through the efforts of Mrs. A. S. Clason, an or- ganization at William Street, Delaware, was effected, thus becoming the first auxiliary MRS. MALLIE L. WHITLOCK. of the Cincinnati Branch, though not until April, 1870, was the society districted or divided .
into branches.
From Mrs. Dr. L. D. McCabe I have the following account of an epochal meeting in the history of the society which, perhaps, has never before been recorded: "A Methodist Ministers' Conven- tion of Ohio. in the carly seventies, was held in Delaware, in Wil- liam Street Church. and was notable because of William Street Auxiliary. This auxiliary had all the alertness novelty inspires,
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W. F. M. S. of the Central Ohio Conference.
therefore it seized every opportunity to advance the cause. This convention was our open door. We asked the crowded convention for a little time. They gave us the hour from 6.30 to 7.30 P. M. Some of the brethren said, 'Go ahead, sisters, and we will stand by you.' We expected to walk into an empty house while the min- isters tarried over a restful cup of tea.
"Our society insisted, commanded, that I should preside, while I had no other thought but that Dr. Mather, always our sympa- thetic helper and pastor, would of course take charge of the meeting.
"When I arrived early I found a good audience already. The house filled rapidly-I believe every preacher must have come. Soon in gallery and floor of old William Street Church there was no standing room. How Mrs. Clason, who came later, reached the platform through the crowd, I do not recall. She read some strong resolutions which had been very carefully prepared by the society.
"Every item of the meeting was thoroughly wrought out, there- fore there was not a moment's delay. Some one spoke briefly, but Bishops Peck and Wiley were the principal speakers. I never heard either of them do so well. There seemed in their speeches, as was said of Mirabeau on a crucial occasion, 'such a power of life it must lift the roof.' Bishop Peck, who had lost a daughter-a missionary to India-with all his weight moved like a bird over the platform, speaking with marvelous eloquence and power. Both he and Wiley had the inspiration of seers. God was with us. One could feel the Spirit like a luminous cloud filling the church. One other such meeting I knew, in just such a doubting, almost desponding atmosphere, where God made Himself known as accept- ing the work. It was a meeting in Ohio Wesleyan University during the great temperance crusade of 1874. The preachers were greatly moved-shouted, rejoiced. It was pronounced by them, "The gem of the convention.' Truly God gave us an unmistakable sign of His acceptance of the Woman's Foreign Missionary So- ciety."
Early in the spring of 1870 Mrs. Parker, of missionary fame, was sent out from Boston to organize the Cincinnati Branch. In the face of open opposition on the part of some, but with undaunted courage and faith by others, this was done at Trinity Church, Cin- cinnati, April 6th, and a noble history has followed. The territory comprised Ohio, West Virginia, and Kentucky, with headquarters
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in Cincinnati. Tennessee was added to the Branch in 1883. The first work assumed was the support of Miss Thoburn and her work in Lucknow, India; a share in the Bareilly Orphanage, and support of day schools in Naini Tal, requiring $1,800 in all. The first annual report showed this obligation fully met and $1,000 in the treasury.
Mrs. B. R. Cowen, in her history of the Cincinnati Branch, Woman's Foreign Missionary Society, says, "During the second year the number of auxiliaries increased to 205, and the ground- work of the missionary structure that has contributed so much to the salvation of the world was thoroughly laid." The receipts for the second year amounted to $8,423.
Mrs. Cowen was the first corresponding secretary. At the annual meeting of April, 1872, because of her removal from the territory of the Branch, Mrs. R. R. Meredith was chosen to take her place. Five assistant corresponding secretaries were also elected, the Branch having been divided into five districts --- North- ern Ohio, Central Ohio, Southern Ohio, West Virginia, and Ken- tucky. Mrs. A. S. Clason was chosen to fill the place for Central Ohio.
At this meeting, to better facilitate the work throughout the Conferences, the office of district secretary was created, and pro- vision made for a secretary for each presiding elder's district of the several Conferences. The following women were among the early incumbents of this office for the Central Ohio Conference: Mrs. Dr. Richard Adams. .1874-5 Bellefontaine District.
Mrs. Mary R. Haynes 1874-5 Delaware District.
Mrs. Rev. Wm. Jones 1874-5 Findlay District.
Mrs. Rev. Jos. Wykes 1874-5 Kenton District.
Mrs. S. B. Duvall 1874-5 Lima District.
Mrs. J. W. Hiett
Mrs. R. S. Barter
1872 Toledo District.
In the year 1884, during the session of the Central Ohio Con- ference at Defiance, the Kenton District was merged into other districts of the Conference, and Defiance District was formed. That our work might conform to that of the Conference, the same change was made in the Woman's Foreign Missionary Society of the Conference, and Miss Nettie Kelly was chosen secretary of the Defiance District for 1884-5.
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W. F. M. S. of the Central Ohio Conference.
Under the direction of these district secretaries the work of organizing auxiliary societies was energetically pursued until, in many of the principal charges, local societies were formed. The arrangement met with general favor, and the work assumed greater magnitude. District conventions were held, where plans were dis- cussed for further advancement of the work, and it was soon mani- fest that no mistake had been made in creating the office of district secretary.
Other secretaries who have served in these several districts are: Miss Mattie Humphrey, Mrs. Dr. C. R. Havighurst, Mesdames Alfred Butler, Harry Grey, Bellefontaine District; Miss Hardy, Mrs. Nettie Fawver, Defiance District; Mesdames W. O. Semans and A. M. Wylie, Delaware District; Mesdames Thomas N. Bark- dull, P. C. Dukes, LeClare Dukes, Findlay District; Mesdames Harnly, Walter Leatherinan, Mortimer Gascoign, Miss Luella Hall, Mrs. Dr. T. H. Campbell, Lima District; Mrs. Dr. W. G. Waters, Mesdames E. D. Whitlock and Mary Jaquett, Toledo District.
The secretaries for these several districts for the year im- mediately preceding the merging of the Central Ohio and the Cin- cinnati Conferences were: Bellefontaine District, Mrs. O. L. Mc- Laughlin : Defiance District, Mrs. Sidney Thompson; Delaware District, Mrs. C. F. Enyart; Findlay District, Mrs. A. E. Smith; Lima District, Mrs. C. V. Stevens; Toledo District, Mrs. C. R. Davenport.
At the annual meeting of April 8, 1875, it was decided, on motion of Mrs. Ingham, of Cleveland, that "the Cincinnati Branch be arranged with reference to Conference boundaries, rather than in the present geographical division, and that a secretary be ap- pointed for each Conference or fraction of a Conference included in Branch limits." Also, "that the name of assistant correspond- ing secretary be changed to Conference secretary," and Mrs. Clason, who had filled the position of assistant corresponding sec- retary for three years, was elected Conference secretary of the Central Ohio Conference. The following year (1876), at the annual Branch meeting, Mrs. P. S. Donelson was elected Confer- ence secretary. She asked to be relieved from the work at the meeting held in Hillsboro in 1881, and Mrs. Clason was re-elected to the office, serving in this capacity for eleven consecutive years.
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