CHAPTER 36 SAMUEL HAMILTON

CHAPTER 36 SAMUEL HAMILTON In apostolic times there was among the ministers of Jesus a Paul, an Apollos, and a Cephas, all possessing striking characteristics, that in the wide range, under the diversities of gifts communicated, the Church might be supplied with a ministry adapted to all its peculiarities. This variety, in the order of Providence, has been kept up in the Church to the present day. The keen, logical mind of a Paul, the fervid eloquence of an Apollos, the intrepid boldness and zeal of a Peter, and the mild, persuasive simple eloquence of a John, all have their representatives in ministers of the present day. Such a variety in mental constitution, physical temperament, disposition, and education is admirably adapted to the itinerant system of the Methodist Church, because the variety of talent is diffused over the Church, and there can be no monopoly of any peculiar gifts, grace, or usefulness, as exhibited in the ministry, by any one particular congregation. We have often thought there was as much difference in the mental as in the physical constitution and conformation of our race, and that every man possessed an individual character peculiar to himself, and as distinguishable from the rest of his species as his features differed from all others; and that it would be as impossible to find two minds exactly alike in every respect as it would be to find two faces exactly corresponding in features. As it regarded the toils, and hardships, and privations of the early preachers of the west, there was a wonderful identity. There was then no post of ease and honor to be occupied by a Methodist preacher — no presidencies and professorships of colleges, no editorships or agencies, no splendid stations with large salaries, no easy circuits with only Sabbath appointments, to be reached on turnpikes and railroads — no, there were none of these things and yet the ministers of those days went to their work, and continued in it as cheerfully as the ministers of the present day fill the various appointments assigned them. But while among the early preachers there was an identity in regard both to the kind and quantity of labor in which they were engaged, there was, nevertheless, as great a diversity of talent as is found among them at the present day. We will not particularize, lest we should be considered presumptuous, or, perhaps, invidious in our comparisons; but whoever reads our biographical sketches, will be able to discover diversities of temperament, talents, and character as great as ever characterized the ministers of the Gospel in any period of the Church’s history.

Samuel Hamilton belonged to a class distinctly marked. His position among the itinerant ranks the reader will be able to fix after he shall have read our sketch. He was the youngest son of William Hamilton, who emigrated from Western Virginia, in 1806, and settled in the wilds of Muskingum. Having purchased his land, and made every preparation for settling upon it, he called all the members of his household together, and, like Abram in Mamre, erected an altar, and consecrated his family and possessions all to God. This patriarch, with his devoted and pious wife, having given themselves and children to God in an everlasting covenant, were encouraged, by God’s promise, to expect that the children of their faith, and prayer, and godly example, would soon give evidence of the work of grace upon their hearts. At the removal of his father to Ohio, Samuel was in the fifteenth year of his age. His mind was early impressed with the importance of religion, and his tears and prayers gave evidence that the world and its pleasures could not fill the aching void in his aspiring soul. In the year 1812 when he was in the twenty-first year of his age, he attended a campmeeting, held on the lands of Joseph Thrap, in the bounds of Knox circuit, where he was powerfully awakened under the ministration of God’s word. It was impossible for him to suppress the deep and overwhelming convictions of his soul, and in agony he cried aloud for mercy. For days and nights, in a distress bordering upon despair, he sought for pardon. We had witnessed his anguish, and the unavailing cries of his heart for mercy, and all the sympathies of our nature were deeply aroused in his behalf. We took him to the woods, and there, in the solitude and deep silence of the night, with the curtains of darkness around us, we fell prostrate before God in prayer. We arose upon our knees, and embraced him in our arms, while, with streaming eyes and faltering voice, he exclaimed, "O Lord, I do believe! Help thou mine unbelief!" Then, in a moment, quick as thought conveyed by lightning, the blessing of pardon came down, and heaven filled his soul. Instantly he sprang to his feet, and like the man in the "beautiful porch" he "leaped and shouted, and praised God for delivering grace he had obtained in that distressful hour. At this time we were traveling the circuit on which his father lived, and we had the pleasure of aiding the young convert in taking up his cross. He was zealous determined, and active, and the Church and world alike saw that God had a work for him to do. He exercised His gifts in exhortation, and sinners were awakened and converted through his instrumentality. In the year 1814, at the conference held in Cincinnati, he was admitted on trial as a traveling preacher. His first field of labor was the Kanawha circuit. The circuits in Western Virginia at that time were called the Colleges of the Methodist Church, where the young preachers were sent to get their theological education, or, in other words, take their theological course. Sometimes they were called "Brush Colleges;" at other times, the fields where the conference broke its young preachers. Some of the most prominent of western preachers took their first lessons in the itinerancy upon this field. Here, and the dense forests and flowing streams, the logical and metaphysical Shinn pored over his books, on horseback, as he traveled to distant appointments; and here, among the craggy mountains and deep glens, the eloquent Bascom caught his sublimest inspirations. In this wild region the preachers had to encounter much toil and hardship; and while they lived on the simple fare of the country, consisting of hominy, potatoes, and "mountain groceries," they were not afflicted with those fashionable complaints denominated dyspepsia and bronchitis. As a specimen of the trials of Methodist preachers, we will relate an incident that occurred in the year 1836. One of the preachers of the Ohio conference, having reached his circuit, and finding no house for his family, built for himself a shanty out of slabs, on the bank of the Gaulley river. Having furnished his wife with provisions for a month — that being the time required to perform his round — consisting of some cornmeal and potatoes, he started out upon his circuit. To reach his appointments, which were sometimes thirty miles distant, it was necessary for him to take an early start. One morning, after he had progressed about half round his circuit, he started for an appointment which lay on the other side of one of the Gaulley mountains. It had rained through the night, and having frozen, the earth was covered with a sheet of ice. The travel was difficult even on level ground, so slippery was the surface; and unless it should thaw, the itinerant felt an apprehension that it would be difficult to ascend the steep sides of the mountain. Instead of thawing, however, the weather grew colder; but there was no retreat. His appointment was before him and the mountain must be crossed. At length, after passing for some distance through a narrow valley, he came to the point where his narrow path led up the ascent. It was steep and difficult, and his horse would frequently slip as he urged him on. On the right the mountain towered far above, and on the left, far down, were deep and frightful precipices; a single misstep and horse and rider would be dashed to pieces on the rocks below. After ascending about two-thirds of the elevation, he came to a place in his mountain path steeper than any he had passed over. Urging his tired but spirited steed, he sought to ascend; but the horse slipped. Seeing his danger, the preacher threw himself off the upper side and the noble animal went over the precipice, bounding from rock to rock deep down into the chasm below. the preacher retraced his steps, and on coming round to the point where his horse had fallen, he found him dead. Taking off the saddle, bridle, and saddle-bags he lashed them to his back, and resumed his journey, reaching his appointment in time to preach. The balance of the round was performed on foot, and at the expiration of four weeks from the time of starting, he joined his companion in her cabin, on the bank of the river, thankful for the providence which had returned him safely home.

Here young Hamilton studied theology and human nature, in both of which he became well versed. His preaching talents were peculiar, and often did he make his discourses sparkle with wit and eloquence. Sometimes he would indulge in a rich vein of humor, which, without letting down the dignity of the pulpit, would send a thrill of delight among his audience. No one enjoyed a little pleasantry more than himself; and having a peculiar horror for anything like a sour godliness, he may, at times, have gone a little too far over to the other extreme. He had a quick perception of the ridiculous, and was not very well able to command himself even in the pulpit when anything occurred to excite that sense in his mind. We recollect of his telling us of an occasion of this kind, which occurred at a meeting on the waters of the Little Kanawha. At a certain appointment there lived a Colonel , whose family were members of the Church, and who had a respect for religion, though he was too fond of the world to make a profession thereof. He was regular in his attendance, and on the occasion to which we have alluded, he was in his seat, attended by a neighbor of his, who was respectable enough, with the exception that at times he would lose his balance under the influence of intoxicating liquor. He had taken on this occasion just enough to make him loquacious without being boisterous.

Hamilton, after singing and prayer, arose and gave out for his text the first Psalm, which reads as follows: "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scorner," etc. He entered upon the discussion of his subject by showing what was to be understood by walking in the counsel of the ungodly; and as he entered upon the description of the ungodly, and their various wicked ways and bad examples, he saw the friend of the Colonel punch him in the ribs with his elbow, and overheard him say, "Colonel, he means you." "Be still," said the Colonel, "you will disturb the congregation." It was as much as the preacher could do to control his risibles; but he progressed with his subject; and as he described another characteristic of the ungodly in standing in the way of sinners, the force of the application was too strong to be resisted, and the Colonel’s friend, drawing up closely, elbowed him again, saying, "He certainly means you, Colonel." "Be quiet, the preacher will see you," whispered the annoyed man, while he removed as far from him as he could to the other end of the seat. The preacher had arrived at the third characteristic of the ungodly; and as he, in earnest strains, described the scorner’s seat, the Colonel’s friend turned and nodded his head at him most significantly, adding, in an under tone, "It’s you, it’s you, Colonel; you know it’s you." By this time the most of the congregation were aware of what was going on, and cast significant smiles and glances at one another.

Those who understood the features of the speaker could easily discover that he was moving along under a heavy press of feeling, and unless something should occur to break the excitement, he must yield to the impulses of his nature. Just at this crisis a little black dog ran up the aisle, and, stopping directly in front of the pulpit, looked up in the preacher’s face, and commenced barking. The scene was ludicrous enough but how was it heightened when the Colonel’s friend rose from his seat, and deliberately marching up the aisle, he seized the dog by his neck and back, and began to shake him, exclaiming, "Tree the preacher, will you? tree the preacher, will you?" Thus he kept shaking and repeating what we have written, till he arrived at the door, when, amid the yells of the dog and the general tittering of the audience, he threw him as far as he could into the yard. This was too much for Hamilton, and he sat down in the pulpit, overcome with laughter. It would have been impossible for him to have resumed his subject, or even to have dismissed the congregation. Suffice it to say, that preaching was done for that day; and ever after, when the Colonel went to Church, he was careful that his friend was not by his side.

Samuel Hamilton was well instructed in the doctrines and discipline, and peculiarities of Methodism, and wherever he went his labors were appreciated, and souls were blest. His next field of labor was Barnesville circuit; and having completed his year of service on that field, he was sent successively to Steubenville and Marietta. While on the Marietta district, subsequent to this date, he furnished for the Methodist Magazine a sketch of Methodism in Washington County, which, while it will give the reader a specimen of his style as a writer, will also furnish a faithful history of the first settlement in Ohio, and the rise and progress of Methodism. In his preface to this sketch he says, "If such historical facts have not buoyancy enough to sustain them in this age, let them be joined to others more buoyant, and they will float down the stream of time, and be taken up by the historian of coming years as a valuable prize." That his facts possess buoyancy enough to float down the stream of time, we leave the reader to judge.

"The county of Washington was the first organized county in the North Western territory. The town of Marietta, the seat of justice, is situated at the junction of the Muskingum and Ohio rivers, in latitude thirty-nine degrees, twenty-eight minutes, and forty-two seconds north, and in longitude four degrees, twenty minutes west of the city of Washington.

"In 1787 a company organized themselves in Boston, and took the name of ’The Ohio Company.’ The principal part of this Company were officers and soldiers in the Revolutionary war; men, who had spent their time strength, and property in giving birth to our nation, and who had but little at the end of that great national struggle, excepting the final settlement-notes given them by the Government, as a remuneration for their services. Those brave fathers of our nation, being unsupported by pensions, found it difficult to submit to the heavy hand of poverty in a country full of wealth; they, therefore, exchanged with the General Government their final settlement-notes for a million and a half acres of wild land in Ohio. One hundred thousand acres of this land were given to actual settlers — one hundred acres each. One thirty-sixth was given for the support of common schools, and as much more for the support of the Gospel. Two townships — or 46,080 acres — were given for the support of a state seminary. All this was done to invite emigrants, and for the good of posterity.

"On the 7th of April, forty-seven men landed on the spot where the town of Marietta now stands. No traces of human beings were to be seen, excepting the marks of the ax-man who followed the surveyor, the recently deserted wigwam of the modern Indian, and the mounds, covered ways, and fortifications of a people ’unknown to song.’ Immured in an immense wilderness, this band of brothers were permitted to taste the sweets of solitude for a season; but the temperate climate, fertile soil, and flattering prospects of the country, soon induced others to follow them. Thus their number increased, and their prospects brightened, till 1790. It was then found that the country could muster four hundred and forty-seven men, one hundred and three of whom had families. But as their prosperous sun was rising to its meridian splendor, in a fatal hour it was obscured behind a dark and portentous cloud; nor did it again appear with its wonted brightness for four years.

"In 1791 the Indians became hostile, and their hostilities continued for four years. Considering the exposed situation of the whites, their means of defense, and the disparity of their numbers, it is utterly astonishing how they sustained the shock so long. Had it not been for the undaunted courage, unbending fortitude, and profound skill of those veterans, who had been educated in the school of danger, they must have fallen victims to the relentless fury of their savage enemy. It was their business to defend themselves. This they did so effectually that they lost but thirty in all — twenty-three killed, and seven taken prisoners. In 1795 they hailed with delight the return of peace, left their fortifications, and returned to their farms. The first settlers were principally Predestinarians, subdivided into Presbyterians, Congregationalists, and a few regular Baptists. Soon after the first company landed, a Church was organized in Marietta, and Doctor Story became the officiating minister in the congregation. From this time a form of godliness was kept up by them; how much of the power they possessed we are not prepared to say. The united testimony, however, of the people who lived in those days, and saw things as they were, leads us to conclude that vital piety was at a low ebb. Professors appear to have met the world’s people on middle ground, offered up a peace-offering, and engaged with them in all the amusements and pastimes of the age. So great was the amalgamation of light and darkness, that an angel’s eye might have failed to draw the line of demarkation between the man of the world and the member of the Church. In this condition Methodism found the great mass of the people in Washington county — in their own estimation rich, and increased with goods, and having need of nothing, and knowing not that they were wretched, and miserable, and poor, and blind, and naked.

"Reece Wolf — a local preacher — in a letter to me, written thus ’In April, 1798, I settled on the little Kanawha, Wood county, Virginia. At that time Methodism was unknown in this country. As soon as I came I commenced preaching, and the next fall and winter a revival took place. I made up a class of twenty-one members, and soon found I had more work to do than I well could perform. I cried to the Lord for help; I wrote a letter to Bishop Asbury, and another to the Baltimore conference, to be held in Stone Chapel, near Baltimore, the next spring. In June following I had the best kind of evidence that God and the Church had heard my Macedonian cry. Brother Robert Manley was sent on to our help, and the little flock I had gathered submitted to the government of the Methodist Episcopal Church.’

"June 1st, 1799, Mr. Manley took charge of the infant Church in Wood county, Virginia. He appears to have spent nineteen days in that part of the country, where he found five or six preaching-places. These limits were quite too small for a man whose heart burned with zeal for the glory of God and the salvation of men, and who had received a commission from the great Head of the Church to preach the Gospel to every creature. He, therefore cast an anxious eye across the Ohio river where he saw a vast territory on which a Methodist preacher had never set his foot, and which many families were indeed destitute of the bread of life. He beheld their souls in ruin, and hastened to give them relief, by setting before them the grace of our Lord Jesus Christ. On the 20th he crossed the Ohio, and came into Marietta; but found no rest for the sole of his foot — no Laban to say to the servant in pursuit of a spouse for his Master, ’Come in, thou blessed of the Lord;’ for an itinerant Methodist preacher, Methodist doctrines, and Methodist economy, were to this people as strange and unlooked for as Columbus’s ship and party were to the natives of our land. It was not his object to pull down others, but to feed the destitute with the bread of life; he, therefore, left the town, and directed his attention to the more destitute but less jealous people of the country, hoping to find some noble Bereans, who would test him and his doctrines by the infallible standard of truth. In his first tour he visited each settlement in the county — found a Presbyterian, a Congregational, and a Baptist minister; but many new and small, but growing neighborhoods, were totally destitute of all sanctuary opportunities. In the most of those settlements he found open doors for His reception. He also found Solomon Goss, and two members of his family, who had experienced the blessed effects of Methodism in their own hearts. This family, when on their way from the east to Ohio, stopped a season in West Liberty, where they were awakened and converted to God by the instrumentality of T. Fleming. If others opened their doors through vain curiosity, to hear what the babbler could say, this family opened theirs from the noblest and best feelings of their hearts. As their attachments to the Church were early in their beginning, so they have been deep and constant to the present time.

"This was an eventful year; for in it the public mind became deeply and correctly impressed with the beauty and importance of a plan perfectly adapted to the wants of a new and thinly populated country. The way was opened, a number of small classes were formed, and a circuit was organized in Ohio; and much good seed was sown that ripened into maturity in after years. The next year Jesse Stoneman and James Quinn were sent on to take charge of these little flocks in the wilderness. Thus a regular succession of ministers has been kept up for thirty years, each watering in his turn the seed sown by the other; during which time the ranks of the wicked one have been greatly thinned, and the regions of glory peopled with many immortal souls.

"A number of years now passed with good success in the country. The classes which had been formed flourished in the principal part of the neighborhoods. Many had experienced ’the washing of regeneration, and the renewing of the Holy Ghost; and loved the Church with great tenderness. But in town every effort appeared to be weak and unsuccessful. In 1804 the undaunted and deeply-pious George Askins made a bold push, and appointed a campmeeting in town, on a spot of public land. The members from the country erected a stand, fixed their seats, and pitched their tents; the people of the town attended, looked shy, and stood at a distance. And while the bending heavens broke in blessings on the former, there were no mighty works done among the latter, because of unbelief. The preachers broke up the meeting with mingled emotions, cast down and disappointed for the town, but grateful to God for what he had done for the country. All agreed to pray for the outpouring of the Spirit of God on Marietta. The next year Jacob Young and G. C. Light appointed a second meeting on the same ground. The congregation met as before. Great seriousness pervaded the whole assembly, and the sons of Levi were anointed afresh to explain to and enforce upon the people the nature and necessity of salvation. Many saw its importance, and felt that without it life is a maze of error and wickedness, death a gulf of horror and misery, and eternity a scene of indignation and wrath. The grace which accompanied the ministration of the word wrote the law of God upon many hearts, both in town and country. Of those in town, Jonas Johnson was the most prominent. This man had been a disciple of Thomas Paine. He was a most charming singer and had a great redundance of wicked songs. In this way he exerted an influence over and led men who possessed intellects far superior to his own. When Johnson returned to the Shepherd and Bishop of his soul, he did it with all his heart, and in a short time came out in religion as bright as the noonday sun. In a few days he committed his infidel books and obscene songs to the flames; supplied their places with the Holy Bible and a Methodist hymn-book; and, like Obed Edom opened his house to receive the ark of the Lord. Hallowed house of grateful memory! In a short time a lovely little class was raised up to worship God in spirit and in truth. For months and years together this class seldom ever met to worship without being assaulted by a lawless mob, who stoned the house, broke the windows, fired squibs, and covered the chimney, in order to annoy the worshipers with smoke, and drive them from the house of God. In this way a number of years passed. Some of the members let patience have its perfect work; but others were in danger of fainting. About this time God, in his merciful providence, raised up a few young men who knew their legal privileges, and who put down those heaven-dazing mortals that had persecuted their fellow-men for no other crime than that of living godly in Christ Jesus, and enjoying their inalienable rights as free men. Those young men, by Divine providence, took Methodism in Marietta under their protection, and nurtured her as a mother would her first-born. Some of them have long since gone to their reward, while others have grown gray in the good work, and are this day pillars in the Church of God.

"From this the till 1809, the growth of the Church in town and country was like the well-set tree that takes deep root, and promises to stand the pelting storms of coming years. Then the Gospel net fell into the hands of a man who drew good and bad into the Church, but was not careful to separate the precious from the vile. This mismanagement led gainsayers to reproach the ministry with glorying more in quantity than quality; introduced lasting difficulties into the classes, loaded the succeeding pastor with many painful duties, and gave ample testimony that it is less difficult to get bad men into the Church than it is to prove their guilt and get them out again, when their good and the interest of the Church require it. This reproach being wiped away, by separating the wheat from the chaff, the chasm was filled up by men of the first standing, who gave a weight and influence to Methodism which it never had before in this place. A number of years now passed. The smiles of Heaven rested on the Church, and the mighty power that attended the word preached, and the living faith and unshaken confidence of the members in God, made her indeed like an army with banners; and had she kept the unity of the Spirit in the bond of peace, it is difficult to say to what extent she would by this time have spread her branches. But, alas! men do not know how to value the legacy given to them by Jesus Christ, when he said, ’My peace I give unto you.’

"In 1819 the spirit of disaffection entered in, and brought with it all its soul-destroying poison. The labors of many years wilted at its unhallowed touch, like herbage before the winter’s frost. To see its desolating ravage was enough to break the heart of a good man. In 1825 the old men took an alarm, and gave the next conference a tender but faithful account of their situation; and petitioned the conference to send them some man who would regulate their Church matters. The Ohio conference had felt many fearful apprehensions for Marietta circuit. They took the subject into deep and prayerful consideration; and that indefatigable man, L. S , was selected and sent to this circuit, with special orders to examine the state of the Church, and to attend to the Discipline. He felt the weight of his appointment, flew to God for help, and came in the fullness of the blessing of Christ. His divine Master was with him, and blessed him in all he did. The heathen story of the Phoenix rising to splendor out of its own ashes, would no more than illustrate the change produced in the Church on that circuit, under the administration of this highly honored servant of God.

"When alive to God, the Church has, at all points, and at all periods, met her share of opposition — not, indeed, directly or always from men of high standing, ’but from lewd fellows of the baser sort,’ who are frequently the degrading instruments of others acting behind a screen. The spirit of opposition has frequently turned Methodist preachers out of meeting-houses belonging to other denominations, and shut public school-houses against them, with a manifest intention of putting them down. But, in about as many instances, this kind of opposition has had a contrary effect. Instead of putting them down in such places, it has led their friends to double their exertions to build houses of worship for themselves. In this way the Church has frequently gained permanency by the very means intended for her downfall. Under these circumstances, in different neighborhoods, two or three men of moderate property have been known, with their own funds, in a short time, to build houses of worship, to the utter astonishment and confusion of their enemies. If a jealous distance, scowling contempt, and gross misrepresentations, be calculated to inflict wounds, then Methodism has been lacerated often and severely, as well as he who said, ’Of the Jews five times received I forty stripes save one.’

"The system of doctrines held and propagated by the Methodists in Washington county, met a tide of opposition for many years. Its principal antagonists were Predestinarians. When Methodism was in its infancy, those men treated its doctrines with the most sovereign contempt; and in its more advanced state, it was scouted out of ’good company’ and fine meeting-houses as a dangerous heresy. All this time the Methodist ministers were preaching in the flowing language of the Bible with as much confidence in the correctness of their doctrines, and as great indifference to contempt, and scorn, and opposition, and persecution, as if they knew every being in the universe believed every word they word saying. In this way their sentiments elicited investigation, and gained ground daily, till many rallied around their standard. A great conflict of sentiments among the people was the natural consequence. In this state of public excitement, in 1808, the people of Belpre proposed a number of questions, touching those doctrinal points affirmed by Calvinists and denied by Methodists. They called two ministers to discuss those questions in public. Two days were spent in the discussion, and a great concourse of people attended. The Rev. Samuel P. Robins took the affirmative, and the Rev. Solomon Langdon the negative side. Each had his admirers, but no salutary effects were produced either way; for, it is feared, too many came out in the pride of their hearts to see the fight. If the people of Belpre saw the light, they still loved darkness, and, therefore, failed to make a clear distinction between the doctrines of general redemption and those of a particular salvation. They, in consequence, blundered into all the errors of modern Universalism. The subject then returned to the people of the county, who have not rendered a verdict in form, but have effect. For if it be certain that the ingenious speculations of Descartes were overthrown by the more practical philosophers of the Baconian school, it is not less certain that high-toned Calvinism has suffered the like overthrow from Methodism in this county.

"The relative standing of the principal Christian denominations in the county at present is as follows: The Presbyterians have four ministers, two hundred and forty Church members, and five meeting-houses two of them very good, the rest old, unoccupied, and in a decaying state. The Congregationalists employ a Presbyterian minister, have one hundred and eighty Church members, and one splendid meeting-house. The regular Baptists have one meeting-house, three small congregations, supplied by ministers from a distance, who visit them occasionally. The Methodists have two traveling and four local preachers, one thousand and twelve members, thirteen meeting-houses, and fourteen other stated preaching places, where the congregations meet in school-rooms and dwelling-houses. All have their Bible, missionary, tract, and Sunday school societies, doing about what they can to promote the good cause of Christ in the world. When we look over the history of our sister Churches, and see what they were once and what they are now, we are struck with the change that has taken place for the better, and can not help thinking that one member of this family has provoked the rest to love and to good works.

"Notwithstanding Methodism has been assailed by fierce and contrary winds, like the sea-tossed bark, she has possessed, and still possesses, some redeeming principles, which have at all times exerted a saving influence in Washington county. These are, First. Her plan; by which she meets the wants of the outskirts of human population, as well as the city full; that sends the Gospel to the poor as well as to the rich; and that distributes the various gifts of the ministry far and wide. Second. Her doctrines; which, if fairly explained, and properly understood, are calculated not to insult, but to carry conviction to the minds of all attentive and unprejudiced men. Third. Her manner of preaching by which she instructs her ministers to stand at a proper distance, on the one hand, from senseless vociferations, as little calculated to correct the heart as to inform the judgment; and, on the other, from that criminally-cold indifference that makes truth look like fiction. Occupying this ground, she encourages them to grasp their subjects in all their extent, and to suffer themselves to be wrought up by a sense of their vast importance to the highest pitch of mental and devotional energy.

"We have seen Methodism in her infancy cast out and trodden under foot; and we have seen her, in her riper years, put on her beautiful garments, and walk abroad in the greatness of her strength. These things admonish us to ’rejoice with trembling.’ If God has been with us, and made us a people who were not a people, we should rejoice greatly in the Lord, and incense of praise and gratitude should ascend to him from our feeling hearts, like smoke ascending from an ever-burning altar. But if myriads follow, and look up to us for the bread of life, we should tremble under a sense of our high responsibility, and the account we must render to our Judge." In the year 1819 brother Hamilton was transferred to Missouri, and stationed on the Indiana district, which he traveled four consecutive years, and at the expiration of which the he was retransferred to the Ohio conference. His appointment was the Marietta district, which he traveled four years. From this district he was sent to the Kanawha district, which he traveled two years, and then successively the following circuits; namely, Asbury, Irville, Rehoboth, and Deavertown. In all His vast range of travel, and amid all the toils and conflicts of his itinerant life, he never for a moment faltered in his work. His friends were numerous wherever he went; and he understood that trait of the apostle Paul, to be all things to all men, so that by all means some might be saved. This he was enabled to be, in an eminent degree, without blowing hot and cold with the same breath. While he mingled, with ease and dignity, among the great, commanding their respect and esteem, he also condescended to men of low estate. His talents were, as we have already intimated, ’sui generis’. He had a manner of illustration peculiarly his own, seeming to have taken no man for his model. Sometimes he would indulge in a vein of irony and sarcasm that was withering to the systems and principles he opposed.

He was very plain in his dress, and any one, on meeting him, would be sure to guess he was a Methodist preacher. Indeed, he seemed to take delight, as he called it, in showing his colors. He was of the medium height, thick set, with a bland, open countenance, indicative of great good feeling. His manner of preaching was somewhat peculiar. He would always divide his subject, with the greatest exactness, into a few simple heads, or propositions, after which, if there were any terms of importance, he would define them clearly, and then proceed, slowly and cautiously, in the discussion of his: subject, illustrating the whole with the most appropriate figures, drawn from real life. Toward the close he invariably warmed up, and became vehement. In this respect he resembled the eloquent Christie, though he had not the same intense and fiery ardor. Though not exactly a memoriter preacher, that is, he did not write and commit his sermons, yet, like some few we have known, the very thoughts and words which he employed in the delivery of a sermon, would occur on its repetition even years after. He was evidently a master workman, and none were more successful than he in the various fields in which he was called to labor, as the results have abundantly and clearly shown. His last field, as we have already seen, was Deavertown circuit. While engaged in the performance of his ministerial duties on this circuit, he was attacked with a slight stroke of paralysis, which, for a short time, disqualified him from hard labor. Still, he continued in his loved employ, as his strength permitted, till a second attack, which totally prostrated him, and put an end to all his labors in the ministry. For two years he lingered in a helpless condition, yet he patiently and pleasantly awaited the will of his Heavenly Father, full of faith and the Holy Spirit. No complaint ever escaped his lips; but keeping his eyes fixed upon the bright and joyous inheritance of the saints in light, when the messenger came, conscious of his dissolution, he said, in soft, sweet tones, to his spirit, "Arise, the Master is come, and calleth for thee." Then his worn-out and broken-down tabernacle went to the dust, and his happy soul, on wings of faith and love, entered the "building of God, the house not made with hands, eternal in the heavens."