William Black Part 2

A memorable year for Methodism and William Black was 1791, as on the second day of March of that year John Wesley pa.s.sed away at City Road, London, surrounded by preachers and friends. Eight years before the young minister in Nova Scotia wrote to the aged man of G.o.d entreating him to send out Missionaries, and also expressing his desire to spend a year or two at Kingswood School, and the correspondence then begun was continued until death. With the familiarity of an old man toward a youth, William Black poured out his heart in his letters to his venerable leader, who in turn gave him counsel in his difficulties, sent him books, and treated him as a son, closing his letters with "My Dear Billy." There would be a place for him in Kingswood School, but he was not urged to attend, as Wesley laid greater stress on piety than learning, and Nova Scotia could not well spare, not even for a year or two, such a brave and intrepid soul as William Black.

It was natural that the intercourse should exert a strong and abiding influence upon the mind and heart of the missionary, who sent reports of his work, sought advice amid the difficulties which confronted him, and spoke of his spiritual yearnings with the familiarity of a little child with its parent. John Wesley became the model upon which William Black formed his habits and character, and he succeeded well, in a country with greater privations and more difficulties in travelling than in old England. Like the great itinerant, he rose early in all seasons, preached every day, as often as time and distance allowed, kept a journal in which were recorded the notable events that happened in his work, or person, and as he rode over the rough roads, the broad sky became his study where he read many volumes every year. These were not done through any servile imitation, but because of an admiration and unconscious hero worship which compelled him to follow where he admired. Wesley was to William Black a saint, an ecclesiastical statesman, an acute and learned theologian, a great winner of souls, and above all a personal friend, and when he died his loss was greater than he cared to express.

With the pa.s.sing of the Founder of Methodism, there were grave fears of disagreement among the preachers throughout the Connexion, and William Black shared in the general feeling, but Dr. c.o.ke gave him peace, in his account of the harmony of the Conference following Wesley's death.

At the Conference held in Baltimore in November of the following year, several preachers were secured for Nova Scotia and Newfoundland, and William Black who had gone to the Conference, for the purpose of meeting Dr. c.o.ke, was induced at the doctor's request to take charge of the missions in the West India Islands, in succession to Mr.

Harper, who was elected Presiding Elder of Nova Scotia, New Brunswick, and Newfoundland. Leaving his family behind, William Black accompanied Dr. c.o.ke to the West Indies, visiting the islands, where they found wickedness and bigotry so rampant that one of the Methodist missionaries was in prison for preaching before he had resided there twelve months, and in some other places the society had dwindled on account of terrible persecution.

The climate of the West Indies was so severe upon his nervous system that William Black had serious doubts as to his duty in remaining in the tropical clime, however he was induced by Dr. c.o.ke to become Presiding Elder of the Leeward Islands and to reside at St. Kitts.

After visiting the sphere of his labors and meeting the ministers at the Conference at Antigua, of whom there were thirteen present, he returned to Nova Scotia for his family. During this visit to the Province he found that the cause at Liverpool was in such a prosperous state, that there was great need of a place of worship, and with his accustomed zeal and determination, he started a subscription list and in a few days secured three hundred pounds. His return to the West Indies with his family was signalized by strenuous efforts for the salvation of the people, but his stay was destined to be short, as Dr.

c.o.ke became convinced that owing to changes in the Islands, and the importance of the work in Nova Scotia, it was necessary for William Black to take charge of his old field. Accordingly he was recalled after spending one year as Presiding Elder in the West Indies, and singular to relate, upon the day that Dr. c.o.ke wrote his instructions for removal, the ministers were a.s.sembled in District Meeting at Windsor, and they pa.s.sed a resolution asking that William Black be allowed to a.s.sume his position as General Superintendent of the Maritime Provinces and Newfoundland.

No sooner did he arrive and was reinstated among his brethren, than he threw himself with increased vigor into the work of consolidating and extending the congregations. Prince Edward Island was visited, where a cordial reception was granted him at Charlottetown, large congregations being present when he preached. At Tryon there had been a gracious revival two years previous under the ministry of William Grandine, the results of which were still apparent, the nucleus of a congregation had been formed at Charlottetown by a cla.s.s led by Joshua Newton, Collector on the Island, which met at the house of Benjamin Chappel, and when William Black waited upon the Governor, Colonel Fanning, to thank him for the use of the Church, he spent an agreeable hour, conversing freely on the advantages of religion to individuals, and society in general, and the Governor closed the interview by expressing his friendship, with a promise of a.s.sistance in building a Methodist Church. Methodism had grown in the provinces during the years since it was established, so that in 1794, there were eleven hundred accredited members, not including the number of adherents who had not united with the church.

The journal in which William Black recorded his personal experiences, and gave a faithful account, though brief, of the extraordinary events which happened in his travels, the notable conversions, revival services and progress of the kingdom of G.o.d closes with the year 1794.

Limited as it is in the range of its subjects, it was characteristic of the man whose sole aim was the conversion of sinners and the upbuilding of the saints. He was too busy to continue the record, and though there were many things coming under the range of his observation worthy of preservation, he was too modest to think of writing his reflections with any view to publication.

The year 1800 was spent in England, where he attended the British Wesleyan Conference which met in London, and during his visit he made a deep and lasting impression upon the hearts of many, by his zeal and modesty. He was welcomed as the founder of Methodism in British North America, and had the opportunity of meeting some of the leaders of British Methodism, especially Jabez Bunting, with whom he had several interesting and profitable conversations, and who remained till death one of his most devoted friends. In one of his letters to him while he was attending the Conference, Bunting wrote, "My letter will, at least, be accepted as an expression of that warmth of Christian affection and esteem which I shall ever feel toward you. Unworthy as I am of your friendship, I trust that a blessed eternity will confirm and perfect the attachment which my present short acquaintance with you has inspired and that, however separated on earth, we shall together spend an everlasting existence." Two years later in another letter he says, "I often recollect with pleasure the agreeable and profitable moments we spent together at Oldham and Manchester, during your last visit to England, and am thankful to G.o.d that ever I knew you on earth, because I am persuaded that through his abundant mercy in Christ Jesus, I shall hereafter know you in heaven, and there be permitted to resume and perfect that intercourse and acquaintance, which here were so transient, and so speedily suspended by separation.

In the General a.s.sembly, and Church of the First-born, I hope to meet my honoured friend again, and to mingle with his, and with those of ten thousand times ten thousand others, my everlasting Hosannas to the Lamb that was slain. Even so, Lord Jesus! I was pleased and thankful sometime ago in a Love-feast at Saddleworth, to hear the testimony of one, who was awakened under a sermon you preached at Delph, from 'Behold I stand at the door, &c.,' on the Sunday you spent there with me in April 1800. I mention this to show you, that you have some seals of your ministry in these parts of the world, and that your labours of love among us were not in vain in the Lord."

The kindness shown toward William Black during his visit to England, and the fact that he was born there, naturally induced him to entertain the idea of taking a circuit and spending his remaining years in the old land, but Dr. c.o.ke was strongly averse to him leaving Nova Scotia where so great success had attended his labours, and his influence was unbounded. Feeling that he could not very well leave the care of the churches to others, without some provision being made for superintending them in the event of his going to live in England, he drew up a scheme of handing them over to the Methodist Episcopal Church in the United States, and wrote to Bishop Asbury on the matter.

There were however political difficulties in the way, and being unable to make satisfactory provision for supplying the churches with ministers, and the danger of disaffection in the event of a war between Great Britain and the United States, he decided to remain in Nova Scotia and continue his active duties. Possessed of administrative abilities of a high order, added to the skill and zeal of an evangelist, he was a man of mark, who could not be left in charge of a single circuit, but must have a wider field. Consequently at the Conference held in Philadelphia in 1804, Dr. c.o.ke requested him to take a station in Bermuda for three or four years, and in order to conciliate the members of the church in Halifax by the temporary removal of their pastor, the Doctor wrote them a letter, in which he said, "Mr. Black has been your apostle for above twenty years, and it is now high time that he should be an apostle elsewhere. I have no doubt that he will have a society of six hundred, or perhaps one thousand members in Bermuda in four years. He may then, if he please, return to superintend the work in Nova Scotia and New Brunswick, but it will depend upon his own choice whether he return to you, or to England, or remain at Bermuda." William Black consented to go, and went to New York, where he engaged his pa.s.sage, but was prevented from reaching his destination by some persons from Bermuda who were opposed to Methodism, and were going by the same vessel, and used their influence so that the pa.s.sage was cancelled. Two years later the British Wesleyan Missionary Committee requested him to become Superintendent of Missions in the West Indies, and Dr. c.o.ke renewed his request that he a.s.sume charge in Bermuda, but he declined the appointment to the West Indies on the account of the severity of the tropical climate, though he was willing to go to Bermuda. The Nova Scotia District Meeting however intervened, and pet.i.tioned the British Conference that he might be allowed to remain Superintendent of Missions in the Maritime Provinces and Newfoundland, and there the matter ended.

Meanwhile the arduous duties of visiting the churches and preaching continued with much success, several new churches being built and numerous conversions, among whom was Colonel Bayard who commanded one of the British regiments at Halifax during the war, and afterwards settled about 30 miles from Annapolis. He had been strongly opposed to Methodism, but was led by William Black to a personal trust in Christ, and lived such a holy life that he became known as the John Fletcher of Nova Scotia. In the midst of a great revival which swept St. John, and through the District from Barrington to Liverpool, there came opposition from some preachers from Scotland, who spurned the idea of conversion, however success followed the faithful preaching of William Black and his fellow workers and many souls were led to Christ. In 1809 he was stationed in St. John, New Brunswick, where he spent two years, but his active ministry was drawing to a close.

The privations and incessant labors began to tell upon a strong const.i.tution, so that in 1812 he was compelled to become a supernumerary, though not desisting altogether from rendering whatever service his health would permit in extending the cause that lay so near his heart. Along with the Rev. William Bennett he was delegated by the British Conference to attend the Conference in the United States, and lay before the members the question of Canadian Methodism retaining its allegiance with the British Conference, a task which was faithfully performed, though of a very delicate character.

Increasing infirmities kept him in retirement, though he managed in the spring of 1820 to pay a visit to the United States, where he preached before Congress, and the pa.s.sion for souls was still burning in his soul, for the text of the sermon was, "What is a man profited, if he gain the whole world and lose his own soul?" Brave and ever resolute, he maintained his interest in the progress of the churches which he founded, and it was with a pathos born of love to his brethren, and the consciousness that his active work was done, that he wrote to the ministers at the District Meeting held in St. John in 1823, that he was unable to attend, and sent them his blessing.

This man of daring had a definite religious experience and all his preaching was with the individual in view, his sphere of labours was not large in extent of territory, but he widened it by incessant travel, without any show of rhetoric he won his way to men's hearts and that is eloquence, and he lived to move Eastern British America by translating his message in words imperishable, and lay foundations upon which others have built. He was no common man, but an empire-builder in the brave days of old.

VI.

PERSONAL CHARACTERISTICS.

A man above medium height, stout in body and well built, clad in the fashion of the Methodist preachers of the day, with a benign countenance, his face smoothly shaven, a kindly eye, a mind ever alert, a genial temperament, and strong force of character which fitted him well for his aggressive work in a new and rough country, and you have a fair likeness of William Black. Without any college education, and with no pretentions as a scholar, he was far from being deficient in education. The preacher with his saddlebags quickly learned the value of time, as he travelled incessantly, and preached every day, and we are not surprised to learn, that he formed habits of study similar to those of the circuit riders of old England. With an intensity which is often bewildering, we read of him moving with incredible swiftness from place to place, studying at every opportunity to fit himself as an able preacher of the everlasting gospel.

His letters to John Wesley and other correspondents bear the impress of a cultured mind, in the grasp of the great doctrines which were under discussion, and the nervous strength, simplicity, purity and dignity of the language in which they are couched. The saddle, the open road, and the clear sky were his permanent study, and he read with the keen instinct of a student, whose hours were limited, as he had other work to do, and he must furbish his brain, and warm his heart by contact with the masters of literature who came at his call.

He was a constant reader of Wesley's Journal and sermons. When he was travelling to the General Conference at Baltimore, he spent his time on the vessel in study, as he writes: "Most of my time since I came on board has been occupied in reading, chiefly Flavel's Treatise on the Soul, Littleton's Roman History and Knox's Essays. Lord let none of them prove improfitable!" For spiritual growth he was accustomed to read religious biography, which is an excellent study, and he found much comfort and food for serious reflection in the Lives of John Fletcher and Whitefield. But he was not forgetful of the benefits of the solid studies which are needful for the Christian minister, and he applied himself with splendid energy to the Latin and Greek languages and works on theology. Matthew Richey who was well qualified to speak on the subject, because of his own training, and his acquaintance with William Black says: "During the time of our personal acquaintance with him, he possessed a critical knowledge of the New Testament in the original, which must have been the result of many years' application.

In studying the Greek Testament, Parkhurst's Lexicon was his favorite thesaurus, and he knew well to discriminate the sound learning and theology with which that inestimable work abounds, from the fancies and eccentricities both etymological and philosophical, with which they are sometimes a.s.sociated." It was his custom for many years to read Thomas a Kempis Imitation of Christ at family prayer in the Latin tongue, his wife reading the translation while he followed her in the original, and Matthew Richey adds that while he "carefully studied the Greek Testament, he was not forgetful of the Latin language, in which his attainments were very respectable." We have no record of the books he read or any account of his studies, but his Journal and letters show, that he was a student all his life, reading theology, history, biography and essays in literature with an economy of time, and an alertness, which put many of us to shame. With a yearning after wider culture he longed to go to Kingswood School in England, and when that became impossible, he devoted himself with greater enthusiasm to his studies, and employed John Wesley to send him books.

Although he was a model itinerant and was preaching every day, he pursued the method of training his own mind and instructing his hearers by courses on systematic theology, which is an ideal system for any minister. He writes: "In my last sixteen discourses I have taken a view of man in his primitive state, and in his fall, the consequences of his apostacy, to himself and to his posterity, the interposition of a Mediator, his offices, incarnation, life, death, resurrection, ascension into heaven, and session on the right hand of the Father. O, how wonderful is the process of redeeming love!" Living in a real world and deeply impressed with the needs of the people, he had no time to devote to any literary work, though he might have rendered some service by his pen to the cause of Christ, but modesty barred the way, and he was above everything else a pioneer evangelist.

Only once did he consent to have one of his sermons published, and that was a discourse preached at Windsor, Nova Scotia, on Deut.

33:13. "He made him to suck honey out of the rock." When he preached a sermon on Bishop Asbury at the General Conference in Baltimore, and was importuned to have it published by that august body, he respectfully declined the honor.

William Black was a great Christian without any singularity or ostentation, ever bemoaning his lack of spirituality and yearning after holiness of heart and life. As he read the lives of great saints of other days, he prostrated himself before G.o.d, and craved pre-eminence in the attainment of the higher virtues of religious experience. Humility was one of the dominant factors in his life, which became a habit, through contrasting his actual acquirements in piety, with the saints held in much esteem by the Christian Church. He was extremely sensitive, and this subjected him to periods of mental depression, when he was severely tempted and almost given over to despair. Seasons of melancholy seemed to follow him all through life, especially at the beginning of the year, when he pa.s.sed under review his life and work. But there were times when he renewed his covenant with G.o.d in writing, and when he was privileged to listen to some eminent preacher and mingle with his brethren, that the sky shone with a beauty which was divine, and bliss serene abode in his soul.

In one of his seasons of refreshing, when he dedicated himself anew, he writes: "O my G.o.d, I am Thine by a thousand ties, necessary, voluntary and sacred. Sanctuaries, woods, fields and other places, have been witnesses of the solemn vows and engagements I am under to Thee, and when I presumptuously violate them, they will bring in their evidence against me. O! by thy powerful grace, preserve me thine, thine forever!" He longed to be like Christ, and yet he could say: "Some appear to be alternately in raptures, and ready to sink in unbelief and despondency: filled with joy, or overwhelmed with sorrow.

In general my walk (at least outwardly) has been pretty even. Through the severest exercises I have yet met with, the Lord has not suffered me to be greatly moved. I do not remember that anger ever had a place in my heart for one minute against any one, since I first knew the Lord. If I felt it rise, I looked to the Lord, and was delivered.

Blessed be his Name for this! By grace I am saved: and grace shall have the glory. I am never enraptured with joy, nor overpowered with sorrow: yet neither am I without joys and sorrow. At times I feel Jesus inexpressibly precious: and at such seasons I long for holiness, for a full conformity to the divine will."

He was a man of prayer, rising early to be alone with G.o.d. Never did hunter pursue game with greater zest than he in his pa.s.sion for the souls of men. His sermons had ever in view the conversion of sinners, and he often employed his pen in writing to individuals about salvation. Three of these letters addressed respectively, to Lawyer Hilton of Cornwallis, Major Crane of Horton, and James n.o.ble Shannon of Horton, who afterwards removed to Parrsboro where he died, breathe a spirit of intense solicitude, and remind one of the writings of Richard Baxter the n.o.ble Puritan. In the letters he pleads with these gentlemen to seek salvation, and with such arguments, persuasive speech and love, that they were effective in leading them to Christ.

In conversation he was chaste in language and always spiritual. In one of his letters to his father-in-law, he pleads with him to be reconciled to G.o.d, and after pressing home the truth with fidelity without rudeness, he concludes; "This is the religion, in the propagation of which I desire to spend my life. This I recommend to my father. But I stop, perhaps I offend. I did not think of saying half so much. But this is my darling topic, and therefore I must beg you to bear with me." He was charitable towards others, though he differed with them in religious belief, and with commendable liberality, he held both ministers and people of the Anglican faith in the highest esteem, and a.s.sociated with the Baptists often preaching in their churches, even going so far, though believing in the validity of sprinkling as a mode of baptism, as to baptize by immersion, those who desired that mode of having the ordinance administered. Whilst holding tenaciously the doctrines and inst.i.tutions of Methodism, he loved those who were united to him by a common faith.

During the first years of William Black's evangelistic labors, when several hundreds were converted and had joined the church, he was confronted with Antinomian teaching, through several visits from Henry Alline, who resided at Falmouth, Nova Scotia. Being called of G.o.d to preach in 1776, Alline itinerated through Nova Scotia, New Brunswick, and Prince Edward Island, preaching a strange mixture of doctrines, which unsettled the people in the churches, and many withdrew and formed the denomination of New Lights or Allinites, a body which had some influence until his death at Northampton in New Hampshire, United States, on February 2nd, 1784, when it gradually declined and was absorbed by other denominations, especially the Baptists. Alline published his peculiar views in a volume, ent.i.tled "Two mites on some of the most important and most disputed points of divinity cast into the treasury for the poor and needy, and committed to the perusal of the unprejudiced and impartial reader, by Henry Alline, servant of the Lord to His churches." A reply to this book was published in a volume by the Rev. Jonathan Scott, of Yarmouth, Nova Scotia, which contains copious extracts from it. Alline misrepresented all the leading doctrines of Christianity, a.s.sailing predestination and election, maintaining the freedom of man's will and upholding the final perseverance of the saints, emphasizing strongly conversion, and that the soul is at the same moment completely sanctified, while sin remains in the body; denying the resurrection of the body, and though sometimes practising water baptism, he denied its utility. He was a man of good address, eloquent of speech and of a lively disposition, and there was no doubt of his piety, as he was a good man, and these qualities made him a successful evangelist. His rank Antinomian doctrines caused havoc among the Presbyterian, Congregational and Methodist congregations in the places visited by him, and William Black mourned the withdrawal of two hundred persons in a little over a year from connection with the Methodist Church. It was very natural that the young evangelist should consult John Wesley on the matter, but the only help he received was a package of books, including two volumes of the writings of William Law, the great mystic, and instructions not to mention Alline's name in public, only to go on his way preaching the gospel. Though much depressed by the loss of so many members from the church, he had the satisfaction of seeing some return to the old fold, and toward Henry Alline himself he entertained respect. There remained no harshness, though the blow was heavy by the breach made in the congregations, as shown by a letter which he wrote to Alline when he was sick, in which, after speaking of the souls won for G.o.d, and his joy in Alline's success, he added, "Although we differ in sentiment, let us manifest our love to each other. I always admired your gifts and graces, and affectionately loved your person, although I could never receive your peculiar opinions. But shall we on this account destroy the work of G.o.d? G.o.d forbid! May the Lord take away all bigotry, and fill us with pure, genuine, catholic love!" That was charity indeed, but Henry Alline went on his way denouncing all who did not follow him.

William Black had no fine capacity for anger, for with his soul aflame with a holy pa.s.sion he saw men and women as related to eternity, and he loved them. With an iron will he laughed at danger, without any austerity he was a great saint, his ideals were lofty, and cheerfulness sat upon his lips and shone in his face, a practical mystic was he without losing his head in the clouds, in brief, he was a man, a brave soul with a woman's tenderness, who held his eyes toward the Cross.

VII.

LAST DAYS AND AFTER.

The long years of arduous labor began to tell upon a strong const.i.tution, so that gradually the physical strength of the pioneer evangelist and missionary in the Maritime Provinces became so enfeebled, that during the last fifteen years of his life he was practically laid aside. For forty years he travelled, unhasting, unresting, swift of foot, and with an unquenching pa.s.sion for souls, and the hardships of those early times left their abiding impress upon his body, though he still retained his natural vigor of mind. A journey now and then in quest of health brought cheerful patience, but his work was done, while still sixty years of age. Like another Whitefield he had worn himself out in his Master's service, yet he was content that foundations had been laid, and others might build, while he shared their joy.

He lived in stirring times, and belonged to a sect that moved the world, recreating the national conscience, without disturbing the religious world with a new heresy. In 1807 the slave trade in the British Empire was abolished, and the Methodist revival introduced a new philanthropy, which brought a fresh impulse into the nation for the reforming of the prisons, greater clemency to the penal laws, with a n.o.ble and steady attempt to better the condition of the profligate and the poor, and the first impetus toward popular education. Limited in his range of vision by distance from the great centres of civilization, and absorbed in his n.o.ble task of leading men in their quest after G.o.dliness, he still kept in touch with the larger questions which affected the nation, so far as the literature of that day permitted.

His closing years were spent in the quietness of his own home, with an occasional service suited to his failing health. With a sublime simplicity and faith in the goodness of women, he found a continual benediction in his wife, who was a lady of good judgment, possessing a cheerful spirit, and as earnest as he in her yearning after holiness of heart and life, and a burning zeal for the salvation of souls. Born in Boston, Ma.s.sachusetts, where she frequently heard Whitefield preach, she came with her parents to Fort c.u.mberland, Nova Scotia, and settled there, when the British troops evacuated her native city, and in the summer of 1781 she was converted under the ministry of William Black. For the long period of forty-three years of married life, she was the devoted companion and helper of her husband in every good work. The training of five children devolved solely upon her, as she was left alone during the long and frequent absence of her husband on his missionary tours, yet she complained not, but counted it an honor to share the joys and sorrows of a Methodist itinerant. With the true instinct of a mother she governed her home in the fear of G.o.d. When she chastised her children, she did not forget their spiritual welfare, as it was her custom after punishment, to take them alone to a private room, and there to pray with the culprit, and seldom were these seasons unproductive of serious resolves of amendment. Her letters to her husband bear the impress of a saint, in their spirit of patience, sympathy with the erring, and quest after a better life.

During a period of severe sickness in the family, when three of the children were laid low, and faint hopes were entertained for the recovery of Celia, the eldest, the faith of the parents was severely tried. While they were convalescing, the mother was attacked with a raging fever, and in her weakened condition, she was strongly tempted to doubt her acceptance with G.o.d. In her distress she mourned: "I have lived too much at ease. How could I rest without daily and lively communion with G.o.d." But the clouds burst, and she was enabled to rejoice, and praise G.o.d for all his mercies to herself and family. She was a saintly woman, active in her efforts for ameliorating the condition of the poor in the city of Halifax, during her long residence there. With her own hands she made garments for the needy, stimulated others in connection with the Female Benevolent Society, of which she was treasurer for several years, and by the sweetness and beauty of her life, helped many in the paths of righteousness and peace. During the last year and a half of her life she gradually declined in health yet she murmured not, and when the end came on August 11th, 1827, as she was surrounded by husband, children, grandchildren and friends, she bade them an affectionate farewell. The last to receive her blessing was her faithful and pious black servant, but her power of speech having gone, she raised her hands to heaven as an evidence of her faith and joy, and pa.s.sed home at the age of seventy-three years. Thus lived and died one of the most beautiful spirits to be found on the pages of religious biography, gentle in manners, firm in action, with a chaste reserve, a n.o.ble type of heroic womanhood.

With the pa.s.sing of his beloved companion, William Black felt keenly the vacancy in his home where ill-health kept him confined, and to ensure comfort and relieve the tedium, he was induced to marry Martha, the widow of Elisha Calkin of Liverpool, Nova Scotia, in the year 1828. This marriage was highly congenial, as the lady was possessed of an amiable disposition, and she ministered to his needs and together they enjoyed good fellowship, to his death, after which event, she returned to Liverpool, where she resided till she died.

The father of William Black walked through all the years of a long life in the ways of peace, and the son rejoiced that he had been honored in leading him to Christ. For the greater part of his life he lived on his farm at Dorchester, New Brunswick, dying there in 1820, at the age of ninety-three years. He was held in much esteem in the community being appointed in 1779, Judge of the Common Pleas, and in his old age he retained so much of his vigor, that when he was eighty-eight years old, he rode on horseback a distance of thirty miles to visit some members of his family residing at Amherst.

"The world may not like our Methodists, but the world cannot deny that they die well," wrote John Wesley, and this sentence has been transformed into the well-known maxim, "Our people die well." William Black knew the art of dying well, as he always stood on the threshold of eternity, and there was no need in his closing days to make special preparation, for with heroic gladness he had fronted the foe, all through the strenuous years, and was ever ready to cross the bar. In the autumn of 1834, the cholera was prevalent in Halifax, and he was deeply concerned for the people, though he was suffering from dropsy, and his end was near. The Rev. Richard Knight who was stationed in Halifax, and had Matthew Richey as his colleague, was with him in his last hours, and he gives an account of the closing scene. "'I trust sir,' said I, 'You now feel that Saviour to be precious whom you have so long held forth to others.' He said, 'All is well. All is peace, no fear, no doubt, let Him do as He will, He knows what is best.' I referred to his long and useful life. He said very impressively, 'Leave all that, say no more. All is well.' We joined in prayer, and his spirit was evidently very much engaged in the solemn exercise. On leaving the room I said, 'You will soon be in the glory of which you have so often spoken in the course of your long ministry.' 'I shall soon be there,' he said, 'where Christ is gone before me.' After which he sank very fast, and spoke little, and that with considerable difficulty. His last words were, 'Give my farewell blessing to your family, and to the society,' and 'G.o.d bless you. All is well.'"

Patient in life, he was triumphant in death, and though there was no exultant notes in his last testimony, his faith stood the supreme test, as he drew near the borderland. He died on September 8th, 1834, aged 74 years. The remains of Mary and William Black rest in the old graveyard at Grafton Street Methodist Church, Halifax, and near the vestry door are their tombstones and those of their children. Within the church there are marble tablets to the memory of these pioneers of the faith, who laid the foundations of Methodism in the maritime provinces, and in the Methodist Church at Amherst, Nova Scotia, there is a memorial window to the founder of Methodism in these parts.

There is a larger and more abiding memorial of the heroic figure who trudged over the country in quest of souls, and that lies in the silent influence of his life, and the permanence of his work. He was a great revivalist of the enduring kind, whose exhortations were not plat.i.tudes which spent themselves with the pa.s.sing hour, but, being based on the leading doctrines of the Bible, remained as a spiritual impulse for the individual, and the church. In his History of the Methodist Church in Eastern British America, T. Watson Smith quotes a characteristic sketch of William Black and his wife.

"The personal appearance of 'Bishop' Black in his late years, says the Hon. S. L. Shannon, who remembers him well, was very prepossessing. He was of medium height, inclining to corpulency. In the street he always wore the well-known clerical hat; a black dress coat b.u.t.toned over a double-breasted vest, a white neckerchief, black small clothes and well polished Hessian boots completed his attire. When he and his good lady, who was always dressed in the neatest Quaker costume, used to take their airing in the summer with black Thomas, the bishop's well known servant, for their charioteer, they were absolutely pictures worth looking at. In the pulpit the bishop's appearance was truly apostolical. A round, rosy face, encircled with thin, white hair, a benevolent smile, and a sweet voice were most attractive. Whenever my mind carries me back to those scenes, the vision of the apostle John in his old age addressing the church at Ephesus as his little children, comes up before me as I think of the good old man, the real father of Methodism in Halifax."

When William Black was converted and began his career as the pioneer Methodist preacher in the maritime provinces, in 1779, there was only a small company in c.u.mberland, Nova Scotia, who reckoned themselves followers of John Wesley, but when he died in 1834, there were in these Provinces and Newfoundland, 3 Districts, 44 circuits, about 50 ministers and local preachers, with more than 6000 members of the church. But the denomination has grown since then, until in the year 1906, there are 3 Conferences, with 332 ministers, 194 local preachers, nearly 42,000 church members, 686 Sunday Schools with over 45,000 scholars, 716 churches, and 219 parsonages valued at more than two and a half million dollars, and then add to these statistics, the value of the schools and colleges belonging to Methodism in the maritime provinces and Newfoundland, amounting to 567,000 dollars, and we may well say, "What hath G.o.d wrought?"

Let us remember that when John Wesley died, there were only 287 Methodist preachers in Great Britain and Ireland, and 511 in the whole world, and we may well ponder the significance of the growth during the last hundred years in the new country where William Black was the leader and pioneer. The movement which began with Black has run through a whole century without rest or failure, the stream of conversions has continued to flow, and the spiritual impulse has been maintained, despite many changes in manners and modes of thought. The old tradition of Methodism being an aggressive force, embodied in the apt phrase "Christianity in earnest" is still true, as it emphasizes the great spiritual forces of religion, as distinguished from ceremonial and even church organization, as the essentials of our faith ever abide within. The message of the apostle of Methodism in the Maritime Provinces was charged with great truths based upon doctrine and experience, and the power which swayed the people under his preaching, has remained as an abiding spiritual force. In Black's Journal we have a charming bit of autobiography, which reveals the inner life of a man who has become a historic figure, and yet he had no desire for fame. He was an evangelist first and last, begetting influences more abiding than the centuries, and if you would estimate his worth, and measure the value of his work, look around. He lived in a religious atmosphere of his own making with the help of G.o.d, he learned the triumphant secret of religion, and he gave a n.o.ble challenge to the world, in a heroic life for Christ. The pulse of his life beats still in the twentieth century in the Maritime Provinces of the Dominion.