[Illustration: WILLIAM BLACK]

WILLIAM BLACK

THE APOSTLE OF METHODISM IN THEMARITIME PROVINCES OF CANADA. 

BYJOHN MACLEAN, PH. D. , Author of "Canadian Savage Folk, ""The Indians of Canada, ""The Making of a Christian, " &c. , &c. 

HALIFAX, NOVA SCOTIA:THE METHODIST BOOK ROOM, 1907. 

Entered according to Act of the Parliament of Canada, in the year one thousand nine hundred and seven, by John Maclean, at the Department of Agriculture. 

PREFACE. 

While there are several sketches of the life and work of the subjectof this book, they are all based upon the "Memoirs of William Black"by the Rev. Matthew Richey, D. D. , which was published in Halifax, Nova Scotia, in 1839. Some additional information is to be found inDr. T. Watson Smith's History of the Methodist Church of EasternBritish America. The former volume contains the interesting Journal ofthe famous missionary, and is therefore of great value. As it has longbeen out of print, and it is well-nigh impossible to secure an oldcopy, and as there is no likelihood of it being republished, we havedeemed it commendable to publish the following pages. We have soughtto condense as far as possible, giving the chief facts in his life, and to produce in popular form a volume which might be read withprofit, and within the reach of all. As a study of spiritual forcesand an appreciation, it might have been enlarged to considerable size, and it has been difficult indeed to keep within the limits which wehad set for the volume, but that would have been to defeat our object, of writing a small book, in which the salient features of his life andwork were seen, and at such a price that the poorest in the land mightsecure a copy. 

We dare not forget the work of our fathers, and we must not permit thememory of William Black to be lost in oblivion, for he builded betterthan he knew, and we are heirs of his work and influence, and hisexample is a stimulus to us all. In that spirit have these pages beenwritten, and we hope that they will help keep alive the memory of agreat and noble man, a pioneer and patriot, who gave his life forChrist and his fellow man. 

 JOHN MACLEAN. 

WESLEYAN OFFICE, Halifax, Nova Scotia. 

CONTENTS. 

_Chap. _ _Page. _

 I. The Birth of a Movement 9

 II. Making the Man 17

III. The Maritime Itinerant 24

 IV. The Intrepid Pioneer 33

 V. Black and Wesley 40

 VI. Personal Characteristics 49

VII. Last Days and After 57

_WILLIAM BLACK. _

I. 

THE BIRTH OF A MOVEMENT. 

Had Longfellow the poet extended his studies a few years later thanthe time of the event which formed the subject of Evangeline, he wouldhave come in contact with another race of men, of different breed, language and faith, than that of the Acadians, who were as brave asany of those who sailed away from the valley of the Gaspereaux. Foralmost coincident with the expulsion of these hardy folk from thefertile fields of the Annapolis Valley, there came visitors from theNew England colonies, induced by offers of land, but these weredeterred from settlement on account of a fear lest freedom ofreligious worship should not be accorded them. 

Brought up under the influence of the descendants of the PilgrimFathers, they prized too highly their religious liberty to barter itfor lands or gold, and not until a second proclamation was issued, granting liberty of conscience and worship to all Protestants, didsettlers come in large numbers. Five years after the Acadians wereexpelled emigrants began to arrive in considerable numbers from NewEngland and from Great Britain and Ireland. This was the beginning ofa new era, in which the principles of the Protestant Reformation wereto be tested, upon soil consecrated by the faith and piety of theRoman Catholic exiles, and an opportunity was found for the expressionof the new faith in the moulding of individual character. 

While the province was issuing invitations for new settlers andwishing to grant concessions to sturdy and loyal folks, a greatawakening was taking place in England, the influence of which wasdestined to become a strong factor in making a new race on the WesternContinent, and to mould in a great measure the social and religiouslife of the people of Nova Scotia. A revival of spiritual life was inprogress under the preaching of Wesley and Whitefield, which wasquickening the consciences of the people, imparting high ideals andrenovating the social and political life of the nation. 

Methodism was doing greater things for the English speaking race thanLuther among the Germans, as it infused a spirit of joy and freedomfrom ritual, with greater liberty of thought and action. It was an eraof great names beyond the pale of the national church. The passion forsouls became so intense in the hearts of many of the clergy that theygladly espoused the hated name of "Methodist, " while others no lesszealous stood aloof from the special movement because of its Arminiandoctrines. 

Whitefield, the prince of orators, stalked through the landproclaiming salvation for sinners, and not content with conquests wonin the sea-girt isles, he needs must cross the ocean to tell the storyof the ages to wondering thousands. John Berridge, the witty yetzealous vicar of Everton, itinerated through the country and in oneyear saw not less that four thousand awakened. William Grimshaw, theeccentric curate of Haworth, superintended two Methodist circuitswhile attending to his own parish, and Vincent Perronet, vicar ofShoreham, who was so trusted a counsellor that Charles Wesley calledhim the Archbishop of Methodism, gave two sons to the Methodistministry, and besides being the author of the hymn, "All Hail thepower of Jesus Name, " Wesley dedicated to him the "Plain Account ofthe People called Methodists. "

The great revival brought into greater prominence Rowland Hill, theeccentric preacher; Augustus Toplady, the author of the Hymn "Rock ofAges;" Howell Harris, the famous Welsh orator, and the Countess ofHuntingdon. These and many others were brought into closer touch withthe great spiritual movement, at the period when Nova Scotia wasbidding for settlers, by the famous controversy on Calvinism, whichwas full of spleen, and has shown us how good men may retain theirpiety, and still say bitter and nasty things, and use gross epithetsin their zeal for religious doctrines. 

But Methodism, though treated as a sect composed of ignorant andilliterate folks, was not lacking in men of culture and force. It haddiscovered the secret of picking men from the streets and transformingthem into saints and scholars, and it was successful in its efforts. It found Thomas Olivers, a drunken Welsh shoemaker, and led him on, till he became known as a great force in the pulpit, and the author ofthat majestic lyric, "The God of Abraham praise" and of the tune"Helmsley, " sung to the hymn, "Lo, He comes with clouds descending. "It laid hands upon Samuel Bradburn, the shoemaker, and developed hisgifts by the grace of God, until his discourses, rich in sublimity, and pulsating with great thoughts, charmed multitudes, and hiseloquence was so irresistible that Adam Clarke, the famous scholar, declared that he had never heard his equal, and could give no idea ofhis powers as an orator. In its ranks at this period were to be foundable scholars as Joseph Benson, the commentator, Fletcher, the saintlyand acute theologian of the new movement, and Thomas Walsh, whomWesley called, "that blessed man, " and of whom he said, that, he wasso thoroughly acquainted with the Bible that "if he were questionedconcerning any Hebrew word in the Old, or any Greek in the NewTestament, he would tell after a brief pause, not only how often theone or the other occurred in the Bible, but what it meant in everyplace. Such a master of Biblical knowledge he says he never sawbefore, and never expected to see again. "

There were many others possessed of great gifts and culture, whosehearts were set on fire with a passion for souls, and the revivalstarted spiritual forces which were felt far beyond the shores ofGreat Britain. 

Wesley was drawing near to seventy years of age, and while travellingincessantly, and preaching every day, he was engaged in thepublication of a collected edition of his works, in thirty-twoduodecimo volumes. The Calvinistic controversy was at its height, thefirst anniversary of Trevecca College, the pet scheme of the Countessof Huntingdon, had just been held, and Fletcher was writing his famous"Checks to Antinomianism, " yet, the founder of the Methodist movementwas looking for other worlds to conquer, by the preaching of theCross. 

Wesley's early associations with America as a missionary to Georgia, naturally gave him an interest in the affairs of the westerncontinent, and Whitefield's frequent visits helped to deepen Wesley'slove for the people among whom he had spent the early years of hisministry. Whitefield had crossed the ocean and visited America seventimes, and his visits were seasons of great power, when thousands wereconverted, and when he suddenly died at Newburyport, there passed fromearth one of the greatest pulpit orators and evangelists in thehistory of the Christian Church. His death was an invitation torenewed efforts for the evangelization of America. The Countess ofHuntingdon and her ministers organized a missionary band, whichlabored with much success in Savannah and the surrounding country, especially among the African population. 

Methodism was neither silent nor powerless in sharing in the progressof the Gospel, and striving to evangelize the new world. While thegreat revival was stirring the heart of England, a small band ofGerman "Palatines" which Methodism had redeemed from demoralization inIreland, emigrated to New York, among whom was Philip Embury, andthese were followed by Barbara Heck and her friends, through whoseefforts Methodism found a secure place in America. The new movementreceived an impetus from the preaching of Captain Webb, and a call forpreachers was sent to Wesley, with the result that Richard Boardmanand Joseph Pilmoor were sent. Later Francis Asbury, the faithfulpreacher and administrator, followed, and Methodism became a church. Meanwhile Lawrence Coughlan had found his way to Newfoundland, andlaid foundations upon which others built. 

Bermuda had been visited by Whitefield, and in the general awakeningit could not be expected that Nova Scotia and New Brunswick and PrinceEdward Island would be forgotten. It was a period of emigration andrevival, and in the great commotion, the present Maritime Provinces ofCanada shared in the blessings of the new movement. 

During the period of emigration to Nova Scotia, four different partiescame from Yorkshire, England, the first arriving in 1772. It wasnatural to expect, that coming from a district, memorable as the sceneof many visits from the Wesleys, a bit of land consecrated with thetears and labors of John Nelson, the stalwart hero, and kept freshwith the hallowed memories of the saintly Hester Ann Rogers, thereshould be among the emigrants many who were loyal and devotedMethodists. Yorkshire Methodism was of that strenuous type which mustgive expression to its faith in hearty song, and lively preaching, andthese sturdy settlers were an acquisition to the province, which thepoliticians were sufficiently alert to see, could not fail to supplythe elements of stability and growth. 

The majority of these people settled in the county of Cumberland, andbegan life anew, with intense loyalty to the institutions, and highideals. The province had not fully recovered from the effect of thespirit of disloyalty which culminated in the expulsion of theAcadians, although there followed a period of peace, but despite theefforts of the Government in making roads, and instituting publicworks, the settlements were sparse, and the Indian was still in theland. There was only one minister in the county, the Rev. JohnEagleson, who had been sent out in 1769 by the Society for thePropagation of the Gospel, while in the province there were a fewAnglican, Congregational, Presbyterian and one Baptist church, butplaces for holding religious worship were few and far between, and thefirst Methodists consequently began prayer meetings in their homes, and through them souls were led to Christ. Whatever religious serviceswere held they attended, and thus kept alive the glowing embers oftheir faith and zeal. 

An incipient rebellion, induced by the Revolutionary war, andmaintained by the sympathy of the colonists who had revolted in NewEngland, unsettled the minds of the people, and made it dangerous forthem to attend religious worship, and consequently the cause ofreligion suffered, and many forsook the faith of their fathers. A fewstill remained true, and amid many discouragements prayed for the dawnof a new day. 

Without any propagandist effort, Methodism was spreading. Spontaneously it had gone out over Great Britain and Ireland, and intowhat is now the United States, to the West Indies, and Nova Scotia, but the time was ripe for complete organization as a missionarychurch. The time had come and with it the man in the person of ThomasCoke. While Nova Scotia and the American colonies were suffering fromthe Revolution, Wesley and Coke had met for the first time, and thusbegan a union which made Methodism a great missionary organization. The man for America had not yet come to the fullness of his power, but Francis Asbury was reaching out and getting ready to becomeessentially the founder of Methodism in the United States. The man forNova Scotia had not yet arrived, as he was only a stripling at hisfather's home in Amherst, and was still a stranger to the grace ofGod. 

The introduction of Methodism into Nova Scotia was not theestablishment of a sect or a party in dogmatic theology, but it wasthe revival of spiritual Christianity, exempt from the trammels ofecclesiasticism and the exclusiveness of dogmatism. As such it becamea strong and elevating factor in the social life of the people, imparting lofty ideals, which were wrought out in moral strength, making loyal citizens and men and women of power and gentleness. 

There was something lacking to secure unity and strength in thescattered forces of the new movement. Prayer meetings and preachingservices were held, and souls were won to the faith, still there wasno organization and there could not be until a leader should comeforth, who would command by his genius and concentrated effort unityof administration. 

Though not the original founder of Methodism in Eastern BritishAmerica, the man who in the providence of God was destined to unitethe scattered forces and to give birth to the new movement, and who, by his intrepid spirit and enthusiastic and incessant labours as agreat evangelist, was to spread the doctrines which were so full ofpower in the revival in England, throughout that portion of territorynow known as the Maritime Provinces, was William Black, a man of faithand power, whose memory is revered by thousands, and whose descendantsstill abide with us. 

II. 

MAKING THE MAN. 

William Black was well born. The time was auspicious. The date of hisbirth is 1760, and with that date as a centre, despite the fact thatthe tone of public morality was low, there are names belonging to theperiod which suggest genius and influence. Edward Young had justpublished his "Night Thoughts, " Thomson, the poet and author of "TheSeasons, " and Isaac Watts had just passed away, Lord Littleton hadwritten "The Conversion of St. Paul, " Gray's "Elegy in a CountryChurchyard" was being eagerly read by the people, Blackstone's famous"Commentaries on the Laws of England, " had made a profound impression, Johnson had completed his "Dictionary" and Oliver Goldsmith waswriting his immortal works. There were others who were in the heat ofthe literary battle. This period saw the beginning of the modern novelin the writings of Richardson, Fielding and Smollett, then too waspublished Adam Smith's "Wealth of Nations, " Hume's "History ofEngland, " and Gibbon's "Decline and Fall of the Roman Empire. " The twogreat literary frauds in our language were then given to the world inChatterton's "Poems, " and Macpherson's "Ossian. " It was the age ofPitt and Burke, and Fox, of Horace Walpole and Chesterfield in Englishpolitics, Benjamin Franklin was then a potent force in America, Butlerand Paley and Warburton, and Jonathan Edwards and Doddridge with manyother equally powerful names were moulding the theology of the age. 

Greater than any of these, however, were the Wesleys and Whitefield, as they raised both sides of the Atlantic to new ideals, and stirredthe nation to a larger and deeper life. 

William Black came into the world at a time when great events werebeing done, and though he was still young when he left the land of hisbirth, the silent and unseen forces which work upon men's minds andsouls could not be without their influence upon him. 

He was born at Huddersfield, in the West Riding of Yorkshire, England, an important market town, beautifully situated on a slope of a hill inthe valley of the Colne, fifteen miles distant from Bradford, and alittle over sixteen from Leeds. It was a place of considerableantiquity, being mentioned in Domesday, but its chief importance datesfrom the establishment of the woolen industry, being now the principalseat of the fancy woolen trade in England. Kirlees Park, three milesfrom the town, is popularly supposed to be the burial place of thefamous Robin Hood. 

When William Black was only five years old John Wesley preached to alarge congregation in the Rev. Henry Venn's Church in the town. Thisman of God was a zealous Methodist Churchman, who made Huddersfieldthe headquarters of extensive labors in all the neighboring region, sympathizing with the great Methodist revival, accompanying Whitefieldon evangelistic tours, and for more than thirty years, he co-operatedwith the Wesleys and other workers in many parts of England and Wales. Though still retaining his connection with the Church of England, hecontinued in labors abundant, preaching in private houses, barns andin the open air, until old age. His son, the Rev. John Venn, becamethe projector of the Church Missionary Society. Methodism was firmlyestablished in Huddersfield, and its influences were not unknown tothe Black family. In 1767, one fourth of the members of the MethodistChurch in the United Kingdom were in Yorkshire, and among the firstsettlers who came to Nova Scotia were some who were identified withthat church, and had listened to Wesley and his preachers. 

William Black, the father of the future pioneer and evangelist, wasborn in 1727, in Paisley, Scotland, a large manufacturing town notedfor its shawls, great preachers, and the birthplace of Tannahill, thepoet. He came of an independent family, as learned from the fact thathis father kept a pack of hounds, and spent his leisure in the chase. When he attained his majority he became a traveller for a largeindustry, which necessitated some journeys to England, and there hemet his future wife, and made his home in Huddersfield. The spell ofScottish literature must have fallen upon the young man, for RobertBurns, the poet, was then at the height of his fame, Alexander Wilson, a native of Paisley, had not yet won his place as a poet, though hetoo, emigrated to America, and became the pioneer and founder ofAmerican Ornithology, but there were other writers whose impress musthave been felt by the Scotch youth. 

In Elizabeth Stocks he found a lady of refinement and wealth, and thefuture missionary a good Christian mother. She had been converted atsixteen years of age, and her influence upon the home, and especiallyupon the lad was elevating, and destined to leave its mark upon thefuture. The father, with Scotch shrewdness, made a visit to NovaScotia to spy out the land before removing his family from theirEnglish home. The mother watched tenderly over all the members of thefamily, but William, the second oldest, seemed to call for specialcare, and her tears and prayers found full fruition in after years, when she had passed to her reward. Frequently did she relate to herson William the story of her conversion, and with tears besought himto serve God. Alone she prayed with him, and pressed home upon hisconscience the necessity of being born again. Surely this child wasborn well, and his future was not all of his own making. 

He must have been a precocious child, or else his religioussensitiveness must have been induced by his mother's teaching, influenced by the great doctrines of the Methodist revival. We are notnow accustomed to hear a child of six years of age, bewailing his loststate in language suggestive of Bunyan's condition, when he was underdeep conviction of sin. He tells us that when he was five years old hehad some serious impressions, and God's Spirit began to operate uponhis mind, and when he was six, he often wished that he was a toad or aserpent, because they had no soul, and were not in danger of beinglost forever. Again he says, that many times before he was ten yearsold, he "would have overturned God's government and dethroned thegracious Author of my being. " He enumerates his early vices and lasheshis soul in despair. Such religious sentiments in one so young seem tomark him as one who had in his soul the elements of a monk, and weshould not have been surprised had he become a zealous disciple ofSaint Francis of Assisi. 

Like John Wesley, whose escape from perishing in the burning of theEpworth parsonage is noted as a remarkable providence, William Blackhad a narrow escape from drowning in a large trough when a child, andthis circumstance made a lasting and favorable impression on his mind. In his mature years he recalled the event with gratitude to God. 

Several years of his childhood were spent with his maternal uncle, Mr. Thomas Stocks, at Otley, where he was placed at school. There heremained until he was about thirteen years of age, when thedisciplinary rules of the school, and very likely a severecastigation, so annoyed him, that he left his uncle's care andreturned to his father's home. His father was at that time makingpreparations for his voyage to Nova Scotia, and deemed it prudent toallow the lad to remain with his mother, though he had decidedobjections to his apparent ingratitude and stubbornness, in leavingthe home of his uncle. Under the influence of his mother's teachingand prayers, his religious impressions were deepened, but the jests ofhis companions at school made him stifle his convictions, and continuehis career of youthful carelessness and sin. 

In April 1775, the whole family, consisting of the father and mother, with four sons and one daughter, sailed from Hull, and after aprosperous voyage arrived at Halifax, Nova Scotia, where they remaineda fortnight, proceeding afterward to Cumberland, which they reached inJune. A serious blow fell upon the family in their new home, by thedeath of Mrs. Black, about a year after they had settled in theprovince, she having been seriously injured when boarding the vesselat Hull. Unfortunately for the lad of sixteen, so sadly bereft of hisgood mother's care and influence, he was thrown among gay companions, who in a new country gave free rein to their passions, in wild orgiesby day and night. His evenings were spent in dancing and playingcards, yet amidst the frivolity he was unhappy, and he betook himselfto prayer, that he might be able to break the chain of evil habits. 

For three years this condition of affairs existed, and the spirit ofunrest increased, with discord in the family, but the dawn of a betterday was close at hand. There were several in the neighborhood whoenjoy the honor of being the first Methodists in Canada, among whomwere the families of Dixon, Wells, Trueman, Fawcett, Newton, Scurr, Chapman, Oxley, Donkin, Dobson and Weldon, whose descendants, withthose of the Black family, remain with us till the present day. 

Through the zealous labors of these families in class meetings andprayer meetings, there was a great revival in the spring of 1779, which stirred the whole neighborhood. Among those who were awakenedand soundly converted, were all the members of the Black family. William was then nineteen years of age, and shortly afterward he wrotean account of his conversion to John Wesley, who introduced it in hisjournal, under date of April 15th, 1782. 

The story of his spiritual struggles, his prayers for release from theburden of sin, and the great joy he experienced when light came to hissoul, form a charming bit of biography. The change in his own life wasthorough, the home was transformed by the conversion of every memberof the family, and though he subsequently experienced doubts andtemptations, he gradually grew in grace, being confirmed in the faith, until the Sabbath became a market-day in his soul. 

Like every new convert he became anxious for the spiritual welfare ofhis fellow men, and first of all he became solicitous for thesalvation of those in his own home. His father having married again, and all the members of the family being strangers to the joy of theforgiveness of sins, his first care was for their salvation. On theSunday that he found peace, he spoke to his brothers one by one, waking them from sleep, and they too, were led into the light. Then heroused his father and stepmother, and they besought him to pray forthem, and peace came to their souls. And the climax was reached, whennext day his sister found the Lord. Thus the whole family through hisexhortations and prayers, became earnest followers of Christ. Alongwith the joy of seeing all at home possessors of the joy offorgiveness, he set up the family altar, and then became anxious forthe souls of his neighbors. As he passed them on the road he liftedhis heart in prayer for their conversion, in company, he seized theopportunity of denouncing sin, much to the annoyance of some, butultimately with spiritual profit. His early efforts at winning soulswere so richly blessed, that he seized every opportunity of speakingof the good things of Christ. 

In the summer of 1780, at a Quarterly Meeting held at Mr. Trueman's, he received so great a blessing that he wept, and the same evening atFort Lawrence he made his first attempt at exhortation. From that hourhe exhorted or prayed at every meeting, and though his knees trembledwith fear, his tongue was loosened, and he spoke with much liberty. During the following winter he was invited to Tantramar to holdmeetings, and had great joy in seeing many led to Christ. Assisted bysome of the old class leaders and local preachers, he travelled overthe country, exhorting as often as his duties on the farm wouldpermit. 

His first attempt at preaching from a text was in the spring of 1781, when he visited a settlement on the Petitcodiac River, and the wordwas with power. With so many tokens of the divine favor, it wasevident that he was a marked man, and though not quite twenty-oneyears of age, and without any special training, he was being literallythrust out, and seemed destined to be the man who should lead theforces, and lay the foundations of Methodism, far beyond the limits ofhis own neighborhood. The man possessed of gifts and grace, in whomthe people had confidence, and who was singularly blessed in winningsouls had come, and the stripling on the farm was called to leave theplough and go forth, to proclaim the great truths of the Gospel ofChrist. He was truly a chosen vessel, and fitted for a great work. 

III. 

THE MARITIME ITINERANT. 

The population of Nova Scotia in 1781 numbered twelve thousand, ofwhom there were about one hundred Acadian families, and exclusive ofCape Breton, three hundred warriors of the Micmac, and one hundred andforty of the Malicete tribes of Indians. Places of worship were fewand widely scattered over a large extent of country, and so destitutewere the people of religious privileges that many of them seldom hearda sermon, and as some of these people had been brought up in thebonds of the faith, they naturally felt very keenly their condition. 

These facts could not fail to impress very deeply such a sensitivesoul, rejoicing in his first love, and possessed of a burning passionfor the salvation of men, whose lips had been touched with holy fire. When his labors had been so richly blessed in the conversion of manysouls, while preaching in the time spared from his labor on the farm, his mind was led toward a complete consecration to the work of aChristian minister, and when he had arrived at the age of twenty-oneyears, he dedicated himself wholly to the cause of Christ, as thefirst Methodist missionary in the Maritime Provinces. Without anycollege training, or the help of any minister or church institution, he left his father's home on November 10th, 1781, and commenced acareer of undaunted energy, and boundless influence, layingfoundations for others, and becoming essentially the founder ofMethodism in Eastern British America. 

During the eight years of his life from 1781 to 1789, he passed fromthe position of a raw youth, entering alone amid great difficultiesupon the work of a pioneer evangelist, to that of Superintendent ofthe Methodist Church in Nova Scotia, New Brunswick, Prince EdwardIsland, and Newfoundland. With the zeal of an apostle he entered upona career of usefulness, which for courage and incessant travelling andpreaching, place him side by side with John Wesley and Francis Asbury. Here and there, all over the province he went proclaiming the messageof salvation, preaching every day, and sometimes more frequently, aswe learn of him preaching eighteen times in eight days, and uponanother journey which occupied eighteen days, he preached twenty-fourtimes. 

He travelled on snow-shoes in the winter, and by boat or on horsebackin the summer, and when these failed, he journeyed by log canoe, orwalked over the bad roads. Once he walked forty five miles that hemight spend the Sabbath with the people in Windsor. Sometimes he wasin dangers by the sea, and glad after a hard day's work in the winterto have a little straw to lie upon, and a thin cover to shelter himfrom the cold. Like the early preachers he was often compelled tosuffer opposition, rough fellows disturbing the services by shoutingand seeking to break up the meeting, and some who were possessed ofeducation demanding his authority for preaching the gospel, but tothem all, he was patient, and some of his revilers were soundlyconverted, and learned to revere him as a man of God. 

As a preacher he was eminently successful in awakening the people froma state of spiritual torpor, and winning many souls for Christ. Innearly every service there were conversions, and deep manifestationsof the presence and power of God. When he preached at Memramcook, "some were deeply affected;" at French village, he left the people intears, and the truth had a softening power upon the hearts of thepeople; and when he was leaving them, "weeping was upon every hand, "and they pressed him so hard, that he remained another day, when manywere deeply affected, and he left them in tears. On the same day andthe one following, he was at Hillsborough, when "it was a moving time, many were in great distress, as appeared from their heaving breastsand weeping eyes;" at Tantramar, "many were remarkably happy, " and onelittle girl of seven or eight years of age, "got up on a form, andtold in a wonderful manner, what Jesus had done for her soul, " and inthis journey of eight days he preached eighteen times, and exceptingtwo meetings, he says, "I know not a single occasion in which it wasnot evident that many who heard the Word were melted into tears, ifthey did not cry aloud for mercy. "

All through his journal, there are evidences that he was a preacher ofgreat power, eminent in the conversion of the people, for the pagesabound with references to the services as "a time of power, " where"many were in sore distress" as they hung around him, "eager to catchevery word, " and "weeping was on every hand, " as they besought him toremain longer with them. When preaching one evening a young mantrembled exceedingly, and cried out in agony of soul, and aboutbed-time, the preacher heard him praying and crying in the barn. Onone of his missionary tours there were so great manifestations ofpower, that at Horton many cried for mercy, and others rejoiced andshouted aloud; at Cornwallis the arrows of conviction were felt bysome "as they had never felt them before, and wept aloud most of thetime;" and at Falmouth, "many felt the power of the word, " andrejoiced exceedingly. 

There were many notable conversions under his preaching. AtPetitcodiac a lady whose sons had been converted looked upon him as adeceiver and opposed his work. "She wrung her hands in great distress, and cried 'O that Black! that Black! he has ruined my sons! He hasruined my sons!'" But she too found peace to her soul, after some daysof deep conviction. At Horton a lady who had opposed the work ofgrace, was laid upon a bed of affliction, and she became so greatlyagitated that for three weeks she could hardly sleep, but when WilliamBlack was praying with her, she burst forth into transports of joy infinding Christ precious to her soul, shouting, "the Lord has deliveredme! O I am happy! I am happy!" All through the pages of his journalthere abound remarkable accounts of striking conversions, and ofpeople being stricken down by the power of God. 

Churches were organized at the places he visited, nearly eightypersons being enrolled during one visit to Hillsborough andPetitcodiac. There wore notable revivals at Windsor, Cornwallis, Granville, Horton, Liverpool and other places. The most difficult partof his extensive field was at Halifax, where wickedness abounded, andthe opposition was so great that at one time, when he was on his wayto the city, his friends tried to persuade him to delay his visit, asthey feared the press gang, but he went boldly forward, and preachedwith power. 

During his labours he was not forgetful of the needs of the colouredpeople, who flocked to hear him preach, and many of them were soundlyconverted. In 1784, he preached to about two hundred of them atBirchtown, and during the year upwards of sixty of them found peacewith God. Of two hundred members at Shelburne and Birchtown, therewere only twenty white people, and at Birchtown alone, there werefourteen classes in a prosperous condition. At Digby in the followingyear, there were sixty-six coloured people members of our church. 

A study of the topics and texts of his sermons shows that he preachedthe old doctrines, from familiar texts, easy to be grasped by thepeople, and he laid special emphasis always upon sin, the need ofregeneration, and repentance and faith, and as he pressed home thesegreat truths upon the souls of his hearers, there was seldom a serviceat which conversions did not take place. Like many other faithfulministers, he was often compelled to mourn on account of thebacksliding of the people. These were seasons of depression, when hebecame subject to severe temptation, and mourned the leanness of hisown soul. The beginning of every year however, was a time ofrefreshing, as he regularly and solemnly made the renewal of hiscovenant with God. 

Despite the fact that the whole province of Nova Scotia and part ofNew Brunswick lay before him as a wide field of enterprise, he yearnedafter larger conquests, and therefore in 1784, at the earnest andrepeated request of Benjamin Chappel, he paid a visit to Prince EdwardIsland. 

He spent about a fortnight there, preaching in Charlottetown and St. Peters, with small tokens of success, and returned mourning thespiritual condition of the people. 

After much thought and prayer, he was married on Feb. 17, 1784, toMiss Mary Gay, of Cumberland, an estimable woman, who had been led toChrist about two years previously under his preaching. She waspossessed of gifts and grace as her letters testify, and was eminentlyqualified for the high duties of a minister's wife. 

So extensive was the territory and so great the spiritual needs of thepeople that the young missionary of twenty three years of age, with aburning passion for souls, wrote to John Wesley in 1783, earnestlyrequesting him to send missionaries to Nova Scotia, who replied thathe had hopes of sending assistance a few months later when Conferencemet. There being no missionaries, however, sent from Great Britain, henaturally looked towards the United States for help, and a few monthsafter his marriage, he started for Baltimore where the Conference wasto be held under the superintendence of Dr. Coke. He travelled by wayof Boston and preached twice in the city, when under the first sermonone person was converted, and at the second service several weredeeply convinced of sin. As he passed through New York he preached inthe Methodist Church, and after the services visited a dying woman, whom he found in great distress about her spiritual condition, and hehad the great joy of leading her to Christ, as she died next day, shouting, "Glory! Glory be to thy blessed name!" On his journey hepreached at every opportunity and always with blessed results, andbefore the Conference assembled in Baltimore on December 24, 1784, hegave Dr. Coke a detailed account of the state of the work in NovaScotia, and the Conference appointed Freeborn Garretson, and James O. Cromwell to labor in that field. Both of these ministers hastened atonce to that province, but William Black spent some time in the UnitedStates preaching here and there, and called for his wife who wasvisiting her friends in Massachusetts, she having been born in Boston, and with the tedious travel he did not reach Halifax till the end ofMay. As he was returning homeward, he and his wife spent over threemonths in Boston, where he had the honor of laying the foundations ofMethodism in that city, "the first Methodist preacher who appeared inNew England after the visit of Charles Wesley, " says Dr. Abel Stevens. He preached in several of the churches, removing from one to another, as the edifice became too small to accommodate the crowds who flockedto hear the young minister from Canada, until the largest church wasfilled to overflowing with three thousand people. A gracious revivalfollowed this visit, and as there was no Methodist organization, theconverts united with other denominations. After a period of thirtyyears, he preached again in the city in 1822, and many hung around thepulpit, glad to listen to the man who had led them to Christ in 1785. Six years before Jesse Lee preached under the old elm on BostonCommon, William Black declared the old doctrines of Methodism, andwitnessed many conversions. 

With the arrival of Freeborn Garretson the work of organization wasbegun, as he was a leader, a man of zeal and piety, "of cordial spiritand amiable simplicity of manners, but a hero at heart, " says AbelStevens, the Methodist historian. He was a gentleman of wealth andcharacter, who as a preacher in the United States, had been stoned, imprisoned, and his life imperilled by angry mobs with firearms, buthe was dauntless in his labors for Christ. Under his preaching therewere extensive revivals in the province, societies were formed andchurches built. There were now five missionaries at work, FreebornGarretson who acted as Superintendent, and made his home at Shelburne, James Oliver Cromwell at Windsor, William Black at Halifax, WilliamGrandine, a young man who had formerly been a Methodist in the JerseyIslands, and who had just begun to preach was at Cumberland, and JohnMann who came from the United States, was stationed at Barrington. 

At the first District Meeting of Nova Scotia, which was held inHalifax, commencing October 10th, 1786, and lasted four days, WilliamBlack and Freeborn Garretson were appointed to the Halifax circuit, which embraced Halifax, Annapolis, Granville, Digby, Horton andWindsor, a field sufficient to tax the powers of a dozen strong men, but these were heroes in the brave days of old. Before the nextDistrict Meeting Garretson and Cromwell had returned to the UnitedStates, and their places were filled by William Jessop and Hickson. With the departure of Garretson there was lost to the province a manwho was eminently fitted to lead the forces and unite them, andWilliam Black mourned greatly that he was bereft of a friend, and agentleman of ability and grace. 

IV. 

THE INTREPID PIONEER. 

The mantle of Garretson fell upon Black and he was again compelled tolead the forces, and take the initiative in opening up new places andpreaching at every opportunity. Aroused by the sad spiritual conditionof the people, he spared not himself in excessive labors, and sosuccessful were his efforts for the conversion of souls, that JohnWesley became more concerned than ever, in the affairs in the MaritimeProvinces and Newfoundland. Dr. Coke who constituted in his own personthe Methodist Missionary Society, was commissioned by Wesley to visitNova Scotia, and he embarked on September 24th, 1786, with threemissionaries for Nova Scotia, but a dangerous storm which cast thevessel on the ocean for nearly two and a half months, compelled themto land at Antigua, in the West Indies, and Black was left without thepromised help, as the missionaries remained there, and a new era ofsuccessful missions was begun. His field was large enough surely, forWesley had said in a letter to him dated London, Oct. 15, 1784, "Yourpresent parish is wide enough, namely Nova Scotia and Newfoundland. Ido not advise you to go any further. " During the year 1786, there wasa great revival in Liverpool under John Mann, a church had beenerected in Halifax in which William Black preached for the first timeon Easter Sunday, and at Barrington and Horton, there were severalnotable conversions, still through lack of missionaries, there couldnot be given any assistance to Cumberland, Annapolis, Digby, and thewhole Province of New Brunswick. He was however greatly encouraged bya visit to Liverpool where the revival was in progress, and by goodnews from River Philip, where his eldest brother John had settled as afarmer, and who had begun to exercise his gifts as a local preacher, and with so great success, that at one meeting, ten persons rejoicedin having found Christ. 

At the second District meeting held on October 15th, 1787, in Halifax, there were present, William Black, William Grandine, William Jessop, and the two brothers, John and James Mann, who had come from theUnited States to labor as missionaries in Nova Scotia. After the thirdDistrict Meeting which was held in the May following, William Blackspent about a month visiting Shelburne, Barrington, Cape Negro, PortLa Tour and Port Medway, and when he returned to Halifax, he wasgreatly encouraged by the good work which had gone on under JamesMann's labors during his absence. Meanwhile, the Rev. James Wray hadbeen sent out from England with a general charge to superintend thework, as William Black and the other missionaries had not beenordained, and could not therefore dispense the sacraments, but therelations between Wray and Black became somewhat strained, andthreatened seriously to interfere with the advance of the Kingdom ofGod. With good judgment and much patience William Black laid the wholematter before John Wesley, but without his counsel the breach washealed, and they labored again in harmony. James Wray felt that theduties of superintending the work in the Province were too onerousfor him, and he requested to be relieved of the position, and Dr. Cokeappointed William Black, Superintendent of the Methodist Church in theMaritime Provinces and Newfoundland, James Wray removing to the WestIndies, where he died in 1790. 

The growth of Methodism was somewhat retarded by the fact that WilliamBlack had not been ordained, and consequently could not dispense thesacraments, and it was felt that his influence would greatly extendwere he to assume all the responsibilities of a Christian minister. Anopportunity was afforded him of being ordained, by the presence of Dr. Coke at the Conference held in Philadelphia in 1789, and accompaniedby John and James Mann, who went for the same purpose, he attended theConference, and on May 19th he was ordained a Deacon, and on thefollowing day, an Elder. During a month spent in that city, he lost noopportunity of seeking to do good, and was cheered by learning of somebeing blest, among whom was a lady who had been converted under asermon preached there by him, during his previous visit in 1784. 

In a report sent to John Wesley during the year, there are showngratifying results of the labors of the missionaries in Nova Scotia, as the church in Halifax had grown in numbers and spirituality, andthroughout the Province there were about five hundred members, andwith pardonable pride and joy, William Black remarks, how greatly hewas comforted, as the church had grown in two years, "eight timeslarger, and eight times more serious and spiritual. " The care of thechurches pressed so heavily upon his soul, and there was so greatneed of additional missionaries to meet the growing demands of thewide field, that William Black hastened to Philadelphia to consult Dr. Coke, and had the pleasure of attending the Conference held in thatcity commencing on May 17th, 1791, at which the venerable BishopAsbury presided. The following week, he attended the New YorkConference, when six missionaries were appointed to labor in NovaScotia. About three weeks after his return home, he went on a visit toNewfoundland, which was marked by a gracious revival, and the cause ofMethodism in the ancient colony was saved. 

The story of Methodism in Newfoundland, reads like a bit of romance. The first missionary Lawrence Coughlan went there in 1765, andremained seven years, amid great persecutions, being prosecuted in thehighest court, an attempt made to poison him, yet not only was he ableto rejoice in many conversions, but his enemies were silenced, as theGovernor acquitted him, and made him a justice of the peace. Hishealth failed, and he was compelled to return to England. Hisministrations in Newfoundland however led to the founding of Methodismin the Channel Islands, as Pierre Le Sueur, a native of Jersey, duringa visit to Newfoundland was deeply convinced of sin under a sermonwhich Coughlan preached, and when he returned to his home, spoke ofthe knowledge which he had received, but his friends thought him mad. When John Fentin, a recent convert, returned from Newfoundland toJersey, Le Sueur and his wife found peace to their souls throughFentin's instructions and prayers, and a great revival commenced, which swept through the islands, and laid the foundations of religion, which have continued till the present time. After Coughlan'sdeparture, John McGeary was sent to fill the vacancy but all that wasleft of the good work were a few women, and he suffered so manyhardships and witnessed so little fruit of his labors that he becameso despondent, as to entertain serious thoughts of abandoning thefield. William Black arrived in St. John's on August 10th 1791, andspent one day in the city, during which he waited upon thePresbyterian minister, the Rev. Mr. Jones, who was a man of catholicspirit, and whose spiritual life was deep and genuine. The next day hewent to Carbonear, where John McGeary was stationed, whom he found"weeping before the Lord over my lonely situation and the darkness ofthe people, " and when he began to preach, a great revival followed, and Methodism in the colony was saved from disaster. 

The power of God fell upon the people at the very first service, andmany were deeply convinced of sin at every meeting. At Carbonear thepeople cried aloud for mercy, so that he had to stop preaching, andbetook himself to prayer, when the sound of his voice was nearlydrowned by the people weeping, and he came down from the pulpit andpassed up and down through the church, exhorting and directing them, as many as three and four persons being in an agony of spirit in everypew. Even after the service closed, the cries and groans of anxiouspersons could be heard at a considerable distance up and down theharbour. At Harbor Grace, Port a Grave, Bay Roberts and other places, similar scenes were witnessed, of deep conviction for sin, and manyrejoicing in the knowledge of sins forgiven. At Conception Bay duringa short time spent there, two hundred souls were converted, but thatwas not all, for throughout the colony, William Black marched intriumph, and saw very many souls won for Christ. It is no wonder thathe considered this visit to Newfoundland, as "the most useful andinteresting portion of his missionary life. " The Rev. Richard Knight, who spent seventeen years in the colony says, that he "organizedMethodism, settled the mission property, and secured it to theConnexion, increased and inspirited the society, and obtained for themthe help they needed. " Such a messenger could not fail to leave a deepand abiding impression upon the hearts of the people, and hisdeparture was pathetic, as he stood for nearly an hour shaking handswith them, and at last as he tore himself away, he says, that he "leftthem weeping as for an only son. " He secured fresh laborers fromWesley to carry on the work, and Methodism in Newfoundland wasestablished upon a firm basis, and has continued vigorous till thepresent day. 

Upon his arrival in Halifax he found that the gentleman who owned thechurch property in the city, had severed his connection with thesociety, and become a bitter opponent, but William Black though sorelytried, was in no wise daunted, and immediately he started asubscription list, and secured prompt and efficient help, so as toproceed with the building of a new church. One hundred pounds wereraised in one day, and the society took fresh courage, and grew innumbers and strength. Having set matters in order in the city hevisited Horton, Granville, Annapolis and Digby on his way to St. John, New Brunswick, where Abraham John Bishop was stationed, whoarrived there in September 1791, and a week later organized the firstclass meeting in the city. Previous to that time several Methodistministers had visited the then growing town, through the earnestsolicitations of Stephen Humbert, a United Empire Loyalist, who landedthere on May 18th, 1783. He was a New Jersey Methodist and desirous ofhaving a society formed there. William Black arrived in November, 1791, and at once began to preach, but having seen some shipbuildersat work on the Sabbath, he denounced their action in a sermon on thesame evening. A provincial statute existed forbidding anyone fromexercising the functions of the ministry without a license from theGovernor, and this was used to silence the courageous preacher. Undeterred by this opposition, and hindered from preaching, he spenthis time visiting from house to house with blessed results. Threemonths later he visited St. John with permission to preach, and founda gracious revival in progress, then going to Fredericton he met aclass of twenty-two, most of whom were soldiers, and during the fewdays spent there several conversions took place. On his return journeyhe visited St. Stephens, where Duncan McColl was the missionary, andhe rejoiced in the evidences of growth, under the faithful labours ofthat devoted man of God, and this notable tour, closed with a farewellservice in May to Abraham John Bishop. It was a touching scene, thepeople being much distressed at losing the young missionary, and wellmight they grieve, for after one year spent in Sheffield, he went tothe West Indies to labor among the colored people and died at Grenadathe following year. And thus passed away one who was esteemed as aneminently holy man, and William Black was bathed in tears. 

V. 

BLACK AND WESLEY. 

A memorable year for Methodism and William Black was 1791, as on thesecond day of March of that year John Wesley passed away at City Road, London, surrounded by preachers and friends. Eight years before theyoung minister in Nova Scotia wrote to the aged man of God entreatinghim to send out Missionaries, and also expressing his desire to spenda year or two at Kingswood School, and the correspondence then begunwas continued until death. With the familiarity of an old man toward ayouth, William Black poured out his heart in his letters to hisvenerable leader, who in turn gave him counsel in his difficulties, sent him books, and treated him as a son, closing his letters with "MyDear Billy. " There would be a place for him in Kingswood School, buthe was not urged to attend, as Wesley laid greater stress on pietythan learning, and Nova Scotia could not well spare, not even for ayear or two, such a brave and intrepid soul as William Black. 

It was natural that the intercourse should exert a strong and abidinginfluence upon the mind and heart of the missionary, who sent reportsof his work, sought advice amid the difficulties which confrontedhim, and spoke of his spiritual yearnings with the familiarity of alittle child with its parent. John Wesley became the model upon whichWilliam Black formed his habits and character, and he succeeded well, in a country with greater privations and more difficulties intravelling than in old England. Like the great itinerant, he roseearly in all seasons, preached every day, as often as time anddistance allowed, kept a journal in which were recorded the notableevents that happened in his work, or person, and as he rode over therough roads, the broad sky became his study where he read many volumesevery year. These were not done through any servile imitation, butbecause of an admiration and unconscious hero worship which compelledhim to follow where he admired. Wesley was to William Black a saint, an ecclesiastical statesman, an acute and learned theologian, a greatwinner of souls, and above all a personal friend, and when he died hisloss was greater than he cared to express. 

With the passing of the Founder of Methodism, there were grave fearsof disagreement among the preachers throughout the Connexion, andWilliam Black shared in the general feeling, but Dr. Coke gave himpeace, in his account of the harmony of the Conference followingWesley's death. 

At the Conference held in Baltimore in November of the following year, several preachers were secured for Nova Scotia and Newfoundland, andWilliam Black who had gone to the Conference, for the purpose ofmeeting Dr. Coke, was induced at the doctor's request to take chargeof the missions in the West India Islands, in succession to Mr. Harper, who was elected Presiding Elder of Nova Scotia, NewBrunswick, and Newfoundland. Leaving his family behind, William Blackaccompanied Dr. Coke to the West Indies, visiting the islands, wherethey found wickedness and bigotry so rampant that one of the Methodistmissionaries was in prison for preaching before he had resided theretwelve months, and in some other places the society had dwindled onaccount of terrible persecution. 

The climate of the West Indies was so severe upon his nervous systemthat William Black had serious doubts as to his duty in remaining inthe tropical clime, however he was induced by Dr. Coke to becomePresiding Elder of the Leeward Islands and to reside at St. Kitts. After visiting the sphere of his labors and meeting the ministers atthe Conference at Antigua, of whom there were thirteen present, hereturned to Nova Scotia for his family. During this visit to theProvince he found that the cause at Liverpool was in such a prosperousstate, that there was great need of a place of worship, and with hisaccustomed zeal and determination, he started a subscription list andin a few days secured three hundred pounds. His return to the WestIndies with his family was signalized by strenuous efforts for thesalvation of the people, but his stay was destined to be short, as Dr. Coke became convinced that owing to changes in the Islands, and theimportance of the work in Nova Scotia, it was necessary for WilliamBlack to take charge of his old field. Accordingly he was recalledafter spending one year as Presiding Elder in the West Indies, andsingular to relate, upon the day that Dr. Coke wrote his instructionsfor removal, the ministers were assembled in District Meeting atWindsor, and they passed a resolution asking that William Black beallowed to assume his position as General Superintendent of theMaritime Provinces and Newfoundland. 

No sooner did he arrive and was reinstated among his brethren, than hethrew himself with increased vigor into the work of consolidating andextending the congregations. Prince Edward Island was visited, where acordial reception was granted him at Charlottetown, largecongregations being present when he preached. At Tryon there had beena gracious revival two years previous under the ministry of WilliamGrandine, the results of which were still apparent, the nucleus of acongregation had been formed at Charlottetown by a class led by JoshuaNewton, Collector on the Island, which met at the house of BenjaminChappel, and when William Black waited upon the Governor, ColonelFanning, to thank him for the use of the Church, he spent an agreeablehour, conversing freely on the advantages of religion to individuals, and society in general, and the Governor closed the interview byexpressing his friendship, with a promise of assistance in building aMethodist Church. Methodism had grown in the provinces during theyears since it was established, so that in 1794, there were elevenhundred accredited members, not including the number of adherents whohad 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 eventswhich happened in his travels, the notable conversions, revivalservices and progress of the kingdom of God closes with the year 1794. Limited as it is in the range of its subjects, it was characteristicof the man whose sole aim was the conversion of sinners and theupbuilding of the saints. He was too busy to continue the record, andthough there were many things coming under the range of hisobservation worthy of preservation, he was too modest to think ofwriting his reflections with any view to publication. 

The year 1800 was spent in England, where he attended the BritishWesleyan Conference which met in London, and during his visit he madea deep and lasting impression upon the hearts of many, by his zeal andmodesty. He was welcomed as the founder of Methodism in British NorthAmerica, and had the opportunity of meeting some of the leaders ofBritish Methodism, especially Jabez Bunting, with whom he had severalinteresting and profitable conversations, and who remained till deathone of his most devoted friends. In one of his letters to him while hewas attending the Conference, Bunting wrote, "My letter will, atleast, be accepted as an expression of that warmth of Christianaffection and esteem which I shall ever feel toward you. Unworthy as Iam of your friendship, I trust that a blessed eternity will confirmand perfect the attachment which my present short acquaintance withyou has inspired and that, however separated on earth, we shalltogether spend an everlasting existence. " Two years later in anotherletter he says, "I often recollect with pleasure the agreeable andprofitable moments we spent together at Oldham and Manchester, duringyour last visit to England, and am thankful to God that ever I knewyou on earth, because I am persuaded that through his abundant mercyin Christ Jesus, I shall hereafter know you in heaven, and there bepermitted to resume and perfect that intercourse and acquaintance, which here were so transient, and so speedily suspended by separation. In the General Assembly, and Church of the First-born, I hope to meetmy honoured friend again, and to mingle with his, and with those often thousand times ten thousand others, my everlasting Hosannas to theLamb that was slain. Even so, Lord Jesus! I was pleased and thankfulsometime ago in a Love-feast at Saddleworth, to hear the testimony ofone, who was awakened under a sermon you preached at Delph, from'Behold I stand at the door, &c. , ' on the Sunday you spent there withme in April 1800. I mention this to show you, that you have some sealsof your ministry in these parts of the world, and that your labours oflove 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 toentertain the idea of taking a circuit and spending his remainingyears in the old land, but Dr. Coke was strongly averse to him leavingNova Scotia where so great success had attended his labours, and hisinfluence was unbounded. Feeling that he could not very well leave thecare of the churches to others, without some provision being made forsuperintending them in the event of his going to live in England, hedrew up a scheme of handing them over to the Methodist EpiscopalChurch in the United States, and wrote to Bishop Asbury on the matter. There were however political difficulties in the way, and being unableto make satisfactory provision for supplying the churches withministers, and the danger of disaffection in the event of a warbetween Great Britain and the United States, he decided to remain inNova Scotia and continue his active duties. Possessed ofadministrative abilities of a high order, added to the skill and zealof an evangelist, he was a man of mark, who could not be left incharge of a single circuit, but must have a wider field. Consequentlyat the Conference held in Philadelphia in 1804, Dr. Coke requested himto take a station in Bermuda for three or four years, and in order toconciliate the members of the church in Halifax by the temporaryremoval of their pastor, the Doctor wrote them a letter, in which hesaid, "Mr. Black has been your apostle for above twenty years, and itis now high time that he should be an apostle elsewhere. I have nodoubt that he will have a society of six hundred, or perhaps onethousand members in Bermuda in four years. He may then, if he please, return to superintend the work in Nova Scotia and New Brunswick, butit will depend upon his own choice whether he return to you, or toEngland, or remain at Bermuda. " William Black consented to go, andwent to New York, where he engaged his passage, but was prevented fromreaching his destination by some persons from Bermuda who were opposedto Methodism, and were going by the same vessel, and used theirinfluence so that the passage was cancelled. Two years later theBritish Wesleyan Missionary Committee requested him to becomeSuperintendent of Missions in the West Indies, and Dr. Coke renewedhis request that he assume charge in Bermuda, but he declined theappointment to the West Indies on the account of the severity of thetropical climate, though he was willing to go to Bermuda. The NovaScotia District Meeting however intervened, and petitioned the BritishConference that he might be allowed to remain Superintendent ofMissions in the Maritime Provinces and Newfoundland, and there thematter ended. 

Meanwhile the arduous duties of visiting the churches and preachingcontinued with much success, several new churches being built andnumerous conversions, among whom was Colonel Bayard who commanded oneof the British regiments at Halifax during the war, and afterwardssettled about 30 miles from Annapolis. He had been strongly opposed toMethodism, 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 Fletcherof Nova Scotia. In the midst of a great revival which swept St. John, and through the District from Barrington to Liverpool, there cameopposition from some preachers from Scotland, who spurned the idea ofconversion, however success followed the faithful preaching of WilliamBlack and his fellow workers and many souls were led to Christ. In1809 he was stationed in St. John, New Brunswick, where he spent twoyears, but his active ministry was drawing to a close. 

The privations and incessant labors began to tell upon a strongconstitution, so that in 1812 he was compelled to become asupernumerary, though not desisting altogether from rendering whateverservice his health would permit in extending the cause that lay sonear his heart. Along with the Rev. William Bennett he was delegatedby the British Conference to attend the Conference in the UnitedStates, and lay before the members the question of Canadian Methodismretaining its allegiance with the British Conference, a task which wasfaithfully performed, though of a very delicate character. 

Increasing infirmities kept him in retirement, though he managed inthe spring of 1820 to pay a visit to the United States, where hepreached before Congress, and the passion for souls was still burningin 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 everresolute, he maintained his interest in the progress of the churcheswhich he founded, and it was with a pathos born of love to hisbrethren, and the consciousness that his active work was done, that hewrote to the ministers at the District Meeting held in St. John in1823, that he was unable to attend, and sent them his blessing. 

This man of daring had a definite religious experience and all hispreaching was with the individual in view, his sphere of labours wasnot large in extent of territory, but he widened it by incessanttravel, without any show of rhetoric he won his way to men's heartsand that is eloquence, and he lived to move Eastern British America bytranslating his message in words imperishable, and lay foundationsupon which others have built. He was no common man, but anempire-builder in the brave days of old. 

VI. 

PERSONAL CHARACTERISTICS. 

A man above medium height, stout in body and well built, clad in thefashion of the Methodist preachers of the day, with a benigncountenance, his face smoothly shaven, a kindly eye, a mind everalert, a genial temperament, and strong force of character whichfitted him well for his aggressive work in a new and rough country, and you have a fair likeness of William Black. Without any collegeeducation, and with no pretentions as a scholar, he was far from beingdeficient in education. The preacher with his saddlebags quicklylearned the value of time, as he travelled incessantly, and preachedevery day, and we are not surprised to learn, that he formed habits ofstudy similar to those of the circuit riders of old England. With anintensity which is often bewildering, we read of him moving withincredible swiftness from place to place, studying at everyopportunity to fit himself as an able preacher of the everlastinggospel. 

His letters to John Wesley and other correspondents bear the impressof a cultured mind, in the grasp of the great doctrines which wereunder discussion, and the nervous strength, simplicity, purity anddignity of the language in which they are couched. The saddle, theopen road, and the clear sky were his permanent study, and he readwith the keen instinct of a student, whose hours were limited, as hehad other work to do, and he must furbish his brain, and warm hisheart 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 wastravelling to the General Conference at Baltimore, he spent his timeon the vessel in study, as he writes: "Most of my time since I came onboard has been occupied in reading, chiefly Flavel's Treatise on theSoul, Littleton's Roman History and Knox's Essays. Lord let none ofthem prove improfitable!" For spiritual growth he was accustomed toread religious biography, which is an excellent study, and he foundmuch comfort and food for serious reflection in the Lives of JohnFletcher and Whitefield. But he was not forgetful of the benefits ofthe solid studies which are needful for the Christian minister, and heapplied himself with splendid energy to the Latin and Greek languagesand works on theology. Matthew Richey who was well qualified to speakon the subject, because of his own training, and his acquaintance withWilliam Black says: "During the time of our personal acquaintance withhim, he possessed a critical knowledge of the New Testament in theoriginal, which must have been the result of many years' application. In studying the Greek Testament, Parkhurst's Lexicon was his favoritethesaurus, and he knew well to discriminate the sound learning andtheology with which that inestimable work abounds, from the fanciesand eccentricities both etymological and philosophical, with whichthey are sometimes associated. " It was his custom for many years toread Thomas à Kempis Imitation of Christ at family prayer in the Latintongue, his wife reading the translation while he followed her in theoriginal, and Matthew Richey adds that while he "carefully studied theGreek Testament, he was not forgetful of the Latin language, in whichhis attainments were very respectable. " We have no record of the bookshe read or any account of his studies, but his Journal and lettersshow, that he was a student all his life, reading theology, history, biography and essays in literature with an economy of time, and analertness, which put many of us to shame. With a yearning after widerculture he longed to go to Kingswood School in England, and when thatbecame impossible, he devoted himself with greater enthusiasm to hisstudies, and employed John Wesley to send him books. 

Although he was a model itinerant and was preaching every day, hepursued the method of training his own mind and instructing hishearers by courses on systematic theology, which is an ideal systemfor any minister. He writes: "In my last sixteen discourses I havetaken a view of man in his primitive state, and in his fall, theconsequences of his apostacy, to himself and to his posterity, theinterposition of a Mediator, his offices, incarnation, life, death, resurrection, ascension into heaven, and session on the right hand ofthe Father. O, how wonderful is the process of redeeming love!" Livingin a real world and deeply impressed with the needs of the people, hehad no time to devote to any literary work, though he might haverendered some service by his pen to the cause of Christ, but modestybarred the way, and he was above everything else a pioneer evangelist. Only once did he consent to have one of his sermons published, andthat 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 asermon on Bishop Asbury at the General Conference in Baltimore, andwas importuned to have it published by that august body, herespectfully declined the honor. 

William Black was a great Christian without any singularity orostentation, ever bemoaning his lack of spirituality and yearningafter holiness of heart and life. As he read the lives of great saintsof other days, he prostrated himself before God, and cravedpre-eminence in the attainment of the higher virtues of religiousexperience. Humility was one of the dominant factors in his life, which became a habit, through contrasting his actual acquirements inpiety, with the saints held in much esteem by the Christian Church. Hewas extremely sensitive, and this subjected him to periods of mentaldepression, when he was severely tempted and almost given over todespair. Seasons of melancholy seemed to follow him all through life, especially at the beginning of the year, when he passed under reviewhis life and work. But there were times when he renewed his covenantwith God in writing, and when he was privileged to listen to someeminent preacher and mingle with his brethren, that the sky shone witha 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 God, 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 toThee, and when I presumptuously violate them, they will bring in theirevidence 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 inunbelief and despondency: filled with joy, or overwhelmed with sorrow. In general my walk (at least outwardly) has been pretty even. Throughthe severest exercises I have yet met with, the Lord has not sufferedme to be greatly moved. I do not remember that anger ever had a placein my heart for one minute against any one, since I first knew theLord. 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 shallhave the glory. I am never enraptured with joy, nor overpowered withsorrow: yet neither am I without joys and sorrow. At times I feelJesus 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 God. Never didhunter pursue game with greater zest than he in his passion for thesouls of men. His sermons had ever in view the conversion of sinners, and he often employed his pen in writing to individuals aboutsalvation. Three of these letters addressed respectively, to LawyerHilton of Cornwallis, Major Crane of Horton, and James Noble Shannonof Horton, who afterwards removed to Parrsboro where he died, breathea spirit of intense solicitude, and remind one of the writings ofRichard Baxter the noble Puritan. In the letters he pleads with thesegentlemen to seek salvation, and with such arguments, persuasivespeech and love, that they were effective in leading them to Christ. 

In conversation he was chaste in language and always spiritual. In oneof his letters to his father-in-law, he pleads with him to bereconciled to God, and after pressing home the truth with fidelitywithout rudeness, he concludes; "This is the religion, in thepropagation of which I desire to spend my life. This I recommend to myfather. But I stop, perhaps I offend. I did not think of saying halfso much. But this is my darling topic, and therefore I must beg you tobear with me. " He was charitable towards others, though he differedwith them in religious belief, and with commendable liberality, heheld both ministers and people of the Anglican faith in the highestesteem, and associated with the Baptists often preaching in theirchurches, even going so far, though believing in the validity ofsprinkling as a mode of baptism, as to baptize by immersion, those whodesired that mode of having the ordinance administered. Whilst holdingtenaciously the doctrines and institutions of Methodism, he lovedthose who were united to him by a common faith. 

During the first years of William Black's evangelistic labors, whenseveral hundreds were converted and had joined the church, he wasconfronted with Antinomian teaching, through several visits from HenryAlline, who resided at Falmouth, Nova Scotia. Being called of God topreach 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 andformed the denomination of New Lights or Allinites, a body which hadsome influence until his death at Northampton in New Hampshire, UnitedStates, on February 2nd, 1784, when it gradually declined and wasabsorbed by other denominations, especially the Baptists. Allinepublished his peculiar views in a volume, entitled "Two mites on someof the most important and most disputed points of divinity cast intothe treasury for the poor and needy, and committed to the perusal ofthe unprejudiced and impartial reader, by Henry Alline, servant of theLord to His churches. " A reply to this book was published in a volumeby the Rev. Jonathan Scott, of Yarmouth, Nova Scotia, which containscopious extracts from it. Alline misrepresented all the leadingdoctrines of Christianity, assailing predestination and election, maintaining the freedom of man's will and upholding the finalperseverance of the saints, emphasizing strongly conversion, and thatthe soul is at the same moment completely sanctified, while sinremains in the body; denying the resurrection of the body, and thoughsometimes practising water baptism, he denied its utility. He was aman 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 thesequalities made him a successful evangelist. His rank Antinomiandoctrines caused havoc among the Presbyterian, Congregational andMethodist congregations in the places visited by him, and WilliamBlack mourned the withdrawal of two hundred persons in a little over ayear from connection with the Methodist Church. It was very naturalthat the young evangelist should consult John Wesley on the matter, but the only help he received was a package of books, including twovolumes of the writings of William Law, the great mystic, andinstructions not to mention Alline's name in public, only to go on hisway preaching the gospel. Though much depressed by the loss of so manymembers from the church, he had the satisfaction of seeing some returnto the old fold, and toward Henry Alline himself he entertainedrespect. There remained no harshness, though the blow was heavy by thebreach made in the congregations, as shown by a letter which he wroteto Alline when he was sick, in which, after speaking of the souls wonfor God, and his joy in Alline's success, he added, "Although wediffer in sentiment, let us manifest our love to each other. I alwaysadmired your gifts and graces, and affectionately loved your person, although I could never receive your peculiar opinions. But shall we onthis account destroy the work of God? God forbid! May the Lord takeaway all bigotry, and fill us with pure, genuine, catholic love!" Thatwas charity indeed, but Henry Alline went on his way denouncing allwho did not follow him. 

William Black had no fine capacity for anger, for with his soul aflamewith a holy passion he saw men and women as related to eternity, andhe loved them. With an iron will he laughed at danger, without anyausterity he was a great saint, his ideals were lofty, andcheerfulness sat upon his lips and shone in his face, a practicalmystic was he without losing his head in the clouds, in brief, he wasa man, a brave soul with a woman's tenderness, who held his eyestoward the Cross. 

VII. 

LAST DAYS AND AFTER. 

The long years of arduous labor began to tell upon a strongconstitution, so that gradually the physical strength of the pioneerevangelist and missionary in the Maritime Provinces became soenfeebled, that during the last fifteen years of his life he waspractically laid aside. For forty years he travelled, unhasting, unresting, swift of foot, and with an unquenching passion for souls, and the hardships of those early times left their abiding impress uponhis body, though he still retained his natural vigor of mind. Ajourney now and then in quest of health brought cheerful patience, buthis work was done, while still sixty years of age. Like anotherWhitefield he had worn himself out in his Master's service, yet he wascontent that foundations had been laid, and others might build, whilehe shared their joy. 

He lived in stirring times, and belonged to a sect that moved theworld, recreating the national conscience, without disturbing thereligious world with a new heresy. In 1807 the slave trade in theBritish Empire was abolished, and the Methodist revival introduced anew philanthropy, which brought a fresh impulse into the nation forthe reforming of the prisons, greater clemency to the penal laws, witha noble and steady attempt to better the condition of the profligateand the poor, and the first impetus toward popular education. Limitedin his range of vision by distance from the great centres ofcivilization, and absorbed in his noble task of leading men in theirquest after godliness, he still kept in touch with the largerquestions which affected the nation, so far as the literature of thatday permitted. 

His closing years were spent in the quietness of his own home, with anoccasional service suited to his failing health. With a sublimesimplicity and faith in the goodness of women, he found a continualbenediction in his wife, who was a lady of good judgment, possessing acheerful spirit, and as earnest as he in her yearning after holinessof heart and life, and a burning zeal for the salvation of souls. Bornin Boston, Massachusetts, where she frequently heard Whitefieldpreach, she came with her parents to Fort Cumberland, Nova Scotia, andsettled there, when the British troops evacuated her native city, andin the summer of 1781 she was converted under the ministry of WilliamBlack. For the long period of forty-three years of married life, shewas the devoted companion and helper of her husband in every goodwork. The training of five children devolved solely upon her, as shewas left alone during the long and frequent absence of her husband onhis missionary tours, yet she complained not, but counted it an honorto share the joys and sorrows of a Methodist itinerant. With the trueinstinct of a mother she governed her home in the fear of God. Whenshe chastised her children, she did not forget their spiritualwelfare, as it was her custom after punishment, to take them alone toa private room, and there to pray with the culprit, and seldom werethese seasons unproductive of serious resolves of amendment. Herletters to her husband bear the impress of a saint, in their spiritof patience, sympathy with the erring, and quest after a better life. During a period of severe sickness in the family, when three of thechildren were laid low, and faint hopes were entertained for therecovery of Celia, the eldest, the faith of the parents was severelytried. While they were convalescing, the mother was attacked with araging fever, and in her weakened condition, she was strongly temptedto doubt her acceptance with God. In her distress she mourned: "I havelived too much at ease. How could I rest without daily and livelycommunion with God. " But the clouds burst, and she was enabled torejoice, and praise God for all his mercies to herself and family. Shewas a saintly woman, active in her efforts for ameliorating thecondition of the poor in the city of Halifax, during her longresidence there. With her own hands she made garments for the needy, stimulated others in connection with the Female Benevolent Society, ofwhich she was treasurer for several years, and by the sweetness andbeauty of her life, helped many in the paths of righteousness andpeace. During the last year and a half of her life she graduallydeclined in health yet she murmured not, and when the end came onAugust 11th, 1827, as she was surrounded by husband, children, grandchildren and friends, she bade them an affectionate farewell. Thelast to receive her blessing was her faithful and pious black servant, but her power of speech having gone, she raised her hands to heaven asan evidence of her faith and joy, and passed home at the age ofseventy-three years. Thus lived and died one of the most beautifulspirits to be found on the pages of religious biography, gentle inmanners, firm in action, with a chaste reserve, a noble type ofheroic womanhood. 

With the passing of his beloved companion, William Black felt keenlythe vacancy in his home where ill-health kept him confined, and toensure comfort and relieve the tedium, he was induced to marry Martha, the widow of Elisha Calkin of Liverpool, Nova Scotia, in the year1828. This marriage was highly congenial, as the lady was possessed ofan amiable disposition, and she ministered to his needs and togetherthey enjoyed good fellowship, to his death, after which event, shereturned to Liverpool, where she resided till she died. 

The father of William Black walked through all the years of a longlife in the ways of peace, and the son rejoiced that he had beenhonored in leading him to Christ. For the greater part of his life helived 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 thecommunity being appointed in 1779, Judge of the Common Pleas, and inhis old age he retained so much of his vigor, that when he waseighty-eight years old, he rode on horseback a distance of thirtymiles to visit some members of his family residing at Amherst. 

"The world may not like our Methodists, but the world cannot deny thatthey die well, " wrote John Wesley, and this sentence has beentransformed into the well-known maxim, "Our people die well. " WilliamBlack knew the art of dying well, as he always stood on the thresholdof eternity, and there was no need in his closing days to make specialpreparation, for with heroic gladness he had fronted the foe, allthrough the strenuous years, and was ever ready to cross the bar. Inthe autumn of 1834, the cholera was prevalent in Halifax, and he wasdeeply concerned for the people, though he was suffering from dropsy, and his end was near. The Rev. Richard Knight who was stationed inHalifax, and had Matthew Richey as his colleague, was with him in hislast hours, and he gives an account of the closing scene. "'I trustsir, ' said I, 'You now feel that Saviour to be precious whom you haveso long held forth to others. ' He said, 'All is well. All is peace, nofear, no doubt, let Him do as He will, He knows what is best. ' Ireferred to his long and useful life. He said very impressively, 'Leave all that, say no more. All is well. ' We joined in prayer, andhis spirit was evidently very much engaged in the solemn exercise. Onleaving the room I said, 'You will soon be in the glory of which youhave so often spoken in the course of your long ministry. ' 'I shallsoon be there, ' he said, 'where Christ is gone before me. ' After whichhe sank very fast, and spoke little, and that with considerabledifficulty. His last words were, 'Give my farewell blessing to yourfamily, and to the society, ' and 'God bless you. All is well. '"

Patient in life, he was triumphant in death, and though there was noexultant notes in his last testimony, his faith stood the supremetest, 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 oldgraveyard at Grafton Street Methodist Church, Halifax, and near thevestry door are their tombstones and those of their children. Withinthe church there are marble tablets to the memory of these pioneersof the faith, who laid the foundations of Methodism in the maritimeprovinces, and in the Methodist Church at Amherst, Nova Scotia, thereis a memorial window to the founder of Methodism in these parts. 

There is a larger and more abiding memorial of the heroic figure whotrudged over the country in quest of souls, and that lies in thesilent influence of his life, and the permanence of his work. He was agreat revivalist of the enduring kind, whose exhortations were notplatitudes which spent themselves with the passing hour, but, beingbased on the leading doctrines of the Bible, remained as a spiritualimpulse for the individual, and the church. In his History of theMethodist Church in Eastern British America, T. Watson Smith quotes acharacteristic sketch of William Black and his wife. 

"The personal appearance of 'Bishop' Black in his late years, says theHon. S. L. Shannon, who remembers him well, was very prepossessing. Hewas of medium height, inclining to corpulency. In the street he alwayswore the well-known clerical hat; a black dress coat buttoned over adouble-breasted vest, a white neckerchief, black small clothes andwell polished Hessian boots completed his attire. When he and his goodlady, who was always dressed in the neatest Quaker costume, used totake their airing in the summer with black Thomas, the bishop's wellknown servant, for their charioteer, they were absolutely picturesworth looking at. In the pulpit the bishop's appearance was trulyapostolical. A round, rosy face, encircled with thin, white hair, abenevolent smile, and a sweet voice were most attractive. Whenever mymind carries me back to those scenes, the vision of the apostle Johnin his old age addressing the church at Ephesus as his littlechildren, comes up before me as I think of the good old man, the realfather of Methodism in Halifax. "

When William Black was converted and began his career as the pioneerMethodist preacher in the maritime provinces, in 1779, there was onlya small company in Cumberland, Nova Scotia, who reckoned themselvesfollowers of John Wesley, but when he died in 1834, there were inthese Provinces and Newfoundland, 3 Districts, 44 circuits, about 50ministers and local preachers, with more than 6000 members of thechurch. But the denomination has grown since then, until in the year1906, there are 3 Conferences, with 332 ministers, 194 localpreachers, nearly 42, 000 church members, 686 Sunday Schools with over45, 000 scholars, 716 churches, and 219 parsonages valued at more thantwo and a half million dollars, and then add to these statistics, thevalue of the schools and colleges belonging to Methodism in themaritime provinces and Newfoundland, amounting to 567, 000 dollars, andwe may well say, "What hath God wrought?"

Let us remember that when John Wesley died, there were only 287Methodist preachers in Great Britain and Ireland, and 511 in the wholeworld, and we may well ponder the significance of the growth duringthe last hundred years in the new country where William Black was theleader and pioneer. The movement which began with Black has runthrough a whole century without rest or failure, the stream ofconversions has continued to flow, and the spiritual impulse has beenmaintained, despite many changes in manners and modes of thought. Theold tradition of Methodism being an aggressive force, embodied in theapt phrase "Christianity in earnest" is still true, as it emphasizesthe great spiritual forces of religion, as distinguished fromceremonial and even church organization, as the essentials of ourfaith ever abide within. The message of the apostle of Methodism inthe Maritime Provinces was charged with great truths based upondoctrine and experience, and the power which swayed the people underhis preaching, has remained as an abiding spiritual force. In Black'sJournal we have a charming bit of autobiography, which reveals theinner life of a man who has become a historic figure, and yet he hadno desire for fame. He was an evangelist first and last, begettinginfluences more abiding than the centuries, and if you would estimatehis worth, and measure the value of his work, look around. He lived ina religious atmosphere of his own making with the help of God, helearned the triumphant secret of religion, and he gave a noblechallenge to the world, in a heroic life for Christ. The pulse of hislife beats still in the twentieth century in the Maritime Provinces ofthe Dominion. 

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Transcriber's Notes

Spelling inconsistencies, such as labor/labour and harbor/harbour havebeen retained from the original book. Minor punctuation irregularitiesand the following typos have been corrected:

Page 18: tim changed to time. 

Page 46: Britian changed to Britain. 

Page 46: Williiam changed to William. 

Page 46: desti- changed to destination. 

Page 49: tempereament changed to temperament. 

Page 49: aggresive changed to aggressive. 

Page 60: yeare changed to years.