Ohio History Journal

John Stewart.                    339

erect in carriage, easy and graceful in movement. His features

were more European than African. He had a tenor voice, and

was gifted in song.

He often went into the fields or forests to meditate, to study

the Bible and to pray. On Sabbath evening he was in the edge

of the woods by the side of a rivulet that ran into the Ohio,

when a voice from the sky seemed to say to him in audible

tone, "Thou shalt go to the Northwest and declare my counsel

plainly." As he listened and looked, a peculiar halo appeared

to fill the Western sky. This summons was repeated. The first

was in the voice of a man, the second that of a woman. That

he was honest in the thought of this calling there need be no

doubt.

A deep impression was made on his astonished mind. He

had no thought of preaching; he felt he would obey fully by

teaching and exhorting, but when a friend told him he was called

to preach he rebelled, feeling he was not prepared nor worthy.

He resolved to go to Tennessee, but sickness came to him, and

for awhile his life was despaired of, but finally recovering, the

impression that it was his duty to go to the Northwest was in-

tensified.

The Northwest, beyond a fringe of settlements, was a vast

illimitable wilderness, occupied by savage beasts and as savage

men. He resolved to go, not for gain, nor for fame, nor for

pleasure, but to save souls from the bondage of heathen darkness.

The risks were many, but he felt that an unseen hand was over

him. Starting on his journey, he knew not whither he went any

more than Abraham of old. His friends tried to persuade him

not to go, and having started, those whom he met in the settle-

ments also tried such persuasion, or laughed at his folly, but to

no purpose. The red men of the forest, neglected by the Gov-

ernment and despised, feared and hated by the frontiersmen,

were upon his mind. He believed they were dear to the heart of

Jesus.

He went on, keeping towards the Northwest, wading

streams, camping alone at night, unarmed in the primeval for-

ests, enduring hunger and many other hardships. After the

severe toil of days and exposure of nights, he came to the vil-

John Stewart.                  341

and was refused admittance by the wife until the return of her

husband. Upon the husband's arrival, while supper was pre-

paring, Stewart sang some sweet songs, which charmed the

backwoodsman and his family. He offered to hold services at

night, and the boys were sent post haste by the father to the

few residents in the vicinity. Stewart had about a dozen in his

congregation to whom he expounded the Gospel, and sang Meth-

odist hymns, to their great entertainment. The Divine Spirit

was in the word and several were awakened and saved. Among

the number were the daughters of the home in which he was en-

tertained. He tarried for several days, holding services at night

and forming a class.

In a few days he found himself in Upper Sandusky, an en-

tire stranger, without an introduction to any one. He called at

the home of William Walker, sub-Indian agent, who thought him

a fugitive from Slavery, but Stewart in a sincere, artless manner

gave his history, including his Christian experience. Mr. Walker

was convinced, and gave him words of encouragement, directing

him to the cabin of Jonathan Pointer.

Pointer was a black man who had been stolen by the Wyan-

dots when he was a child. He could converse fluently in both

the English and Wyandot languages. Here was a providential

helper in opening an "effectual door" to the Divinely appointed

missionary of the Methodist Episcopal Church.

Pointer was not favorably impressed with Stewart, and

tried to dissuade him from his undertaking by telling him of

the efforts of the Roman Catholic missionaries and their com-

plete failure. He did not know that "the kingdom of heaven

cometh not by observation." Indeed, Jonathan Pointer was as

much a heathen as the Wyandots, and was at that time pre-

paring to participate in an Indian dance and religious feast.

Stewart wanted to accompany him, and Jonathan reluctantly con-

sented. Stewart as a visitor sat in silence and witnessed the dance.

When an interval of rest occurred, he asked the privilege of ad-

dressing them on the purpose of his visit which, with their con-

sent, he did, Jonathan interpreting and rather enjoying the no-

toriety it gave him.

Here was a scene worthy the brush of the artist. The first

342      Ohio Arch. and Hist. Society Publications.

heathen audience of hundreds of Indian warriors in war paint

and gaudy costumes listening to a messenger of the Methodist

Episcopal Church; Jonathan, too, in paint and feathers, while a

mild-mannered mulatto told them the purpose of his visit. Here

was Christian courage equal to that of Fr. Marquette or any of

the old Jesuit Fathers of the Roman Catholic Church. In this

Stewart evinced extraordinary courage and faith in the Heav-

enly Father.

At the conclusion of his address he invited all to shake

hands with him, and on motion of Chief Bloody Eyes, all passed

by in single file and did so. An appointment was made at

Jonathan's cabin for the next evening, and by the light of the

cabin fire Stewart preached his first sermon. This was late in

November, 1816.

Stewart met the Wyandots daily, Jonathan interpreting and

saying: "What Stewart says may be true, he did not know,

he only translated fairly." Many were greatly interested and a

few awakened. The efforts of Stewart to secure the conversion

of his interpreter were unceasing, and his reward soon came in

an open profession on the part of Jonathan, who became a firm,

outspoken believer. The soil of his jovial African heart was thin

and did not bring forth perfect and matured fruit. He was

naturally vain and sometimes was given to drink, but God used

him as one of "the foolish things of this world to confound

the wise." He was demonstratively pious in church.

The missionary met with opposition from the whites who

sold "fire water" to the Indians. They maligned him, persecuted

and tried to scare him away: They said, "he was no minister,

a fraud, a villain," and some of the leading chiefs became his

enemies. Dark days had come. The muttering of a storm was

heard, but nothing daunted, Stewart sang, prayed, and going

from cabin to cabin found those who received him and his words

gladly. The agent, William Walker, Jonathan and a few other

leaders were his friends. Indians prejudiced by Catholic teach-

ing joined the opposition. His Bible, they said, "is not the true

Bible," but these questions being left to Mr. Walker, the de-

cision was favorable to John Stewart. Walker said there was

little difference between the Catholic and Protestant Bibles, one

344       Ohio Arch. and Hist. Society Publications.

to every creature.' This is as much for you as for any others;

we bring His Gospel to you and if you receive it not you shall

be damned. The Bible is for all. Christ died for all that all

might be saved."

Stewart continued and Mononcue, Hicks and others were

convicted and converted. Many others embraced the truth.

These were among his first converts. Having never been Ro-

man Catholics, their prejudices were easy to overcome.

Crowds came to Stewart's meetings nightly, and the work

of revival increased. Many of the younger converts became,

under the leadership of Stewart, good singers. Stewart's solo

singing was a special attraction to the unbelievers. He always

sang with the spirit and with the understanding also. While

he was not demonstrative nor vociferous, he had the gift of per-

suasion and could logically impress the truth on other minds.

He was not a scholar, but he had a good common school educa-

tion and upon this foundation, through his intercourse with

books, nature and God he became an efficient workman. Sev-

eral of his sermons found in print, although not fully reported,

evince the fact that he had clear conceptions of theology, es-

pecially as relates to man as a sinner, and a sinner to be saved

by Grace.

In February, 1817, Stewart felt that something more radi-

cal must be done in order to bring about the conversion of those

who were under his instruction. Their convictions were more

of the head than of the heart. He and those with him prayed

daily for the outpouring of the Holy Spirit, and their prayer

was granted.  Revival power came upon these heathen, and

there was deep and pungent conviction for sins and real con-

versions. This work of grace aroused opposition.

The heathen party arranged for a "Thanksgiving Feast

and Dance." It was for the whole Wyandot nation, and so

Stewart and his followers attended. Stewart went with mis-

givings; he simply sat and looked on. To his surprise his con-

verts joined in the dance, Mononcue with others. Stewart had

protested against this, and he went away discouraged, resolving

to leave them. He announced his purpose and preached his

farewell sermon on the next Sunday from Acts 20:30. This

John Stewart.                   345

sermon, reported and printed by William Walker, the writer

has read. Earnestly Stewart plead with the converts to avoid

heathen practices, and warned the heathen present, kindly but

earnestly, to flee from the wrath to come.

He narrated his call to come to them and his labors with

them, and told them they should see his face no more. There

was general weeping, even the heathen joining in the lamentation.

Stewart then addressed the chiefs and principal men, while

silence reigned among the large audience assembled in the coun-

cil house, as he bade all good bye.

On the suggestion of Mrs. Warpole, a collection was taken

for Stewart, amounting to ten dollars. He left and returned to

Marietta. A few remained faithful. Heathenism and drunk-

enness held full sway. Only twenty men of the Wyandot nation

did not drink intoxicants. Although Stewart was away his

heart was with the Indians and after only a few months, to the

joy of the Christian Indians, he returned. During his absence

he wrote an excellent pastoral letter to the little flock. Through-

out, his spirit and conduct evinced the unselfishness of his mo-

tives.

With his return came an increase of zeal, and power and

increased success crowned his efforts. The work enlarged. It

was more than Stewart was able to do. A prominent Methodist

minister of another denomination than the Episcopal Methodists,

visited him and tried to have him change his relationship, but

it was of no avail. He sent an account of "The Lord's doings"

among the Wyandots to a session of the Ohio Annual Confer-

ence and asked for a helper who could assist him in preaching

and administration.

As nearly as can be ascertained, the names of the mission-

aries and time are: John Stewart, 1816 to 1823; James Mont-

gomery, 1819; Moses Henkle, 1820; J. B. Finley, 1821 to 1827

-part of this time as presiding elder; Charles Elliot, 1822;

Jacob Hooper, 1823; J. C. Brook, 1825; James Gilruth, 1826-27;

Russell Bigelow served as junior missionary in 1827 and in

1828 was in charge of the mission and of the district as presid-

ing elder with Thomas Thompson, junior missionary; B. Boyd-

son, 1830; E. C. Gavitt, 1831; Thomas Simms, 1832; S. P.

346      Ohio Arch. and Hist. Society Publications.

Shaw, 1835; S. M. Allen, 1837; James Wheeler, 1839-1843;

Ralph Wilcox, 1843.

The teachers in the mission were: Miss Harriett Stubbs,

Miss Margaret Hooper, Liberty Prentis, Miss E. A. Gibbs,

Asbury Sabin, Jane Parker, matron, and teacher of spinning,

weaving and domestic work, Mrs. Jane Riley, L. M. Pounds

and the missionaries' wives.

Up to this time Stewart was an exhorter, his license being

signed by Father McCabe, grandfather of Bishop Charles C.

McCabe. The licence was given while Stewart was in Marietta.

He now attended a Quarterly Meeting on Mad River Cir-

cuit. Bishop George was present and presided. "After a care-

ful examination, John Stewart was licensed as a local preacher."

With money raised by Bishop McKendree a tract of fifty-

three acres of land on the east side of the Sandusky, near Har-

men's Mill, was bought for Stewart. About this time Bishop

McKendree, in feeble health, came to the mission on horseback,

from Lancaster, Ohio, and was accompanied by J. B. Finley and

D. J. Soul, Jr. The Bishop was delighted to find "the Lord

had a people among the Wyandots."

The money paid for the land was collected by Bishop Mc-

Kendree at camp meetings and conferences. In this is not only

an official recognition but a memorial of the large heartedness of

this pioneer Bishop.

About 1820 Stewart married Polly, a mulatto girl. She

was a devout Christian, and could read and write. With her

he lived in his own cabin home and with the help of his wife

and friends soon had enough from the virgin soil, with some

money assistance from the conference, to live in pioneer com-

fort.

Near the end of 1823, after a battle with consumption, the

word spread among the Christians that Stewart was dying; a

number of Christian chiefs and devout men and women were

with him. Christmas and the New Year were at hand. Stew-

art calmly exhorted all-told how the Lord sustained him, and

gave his testimony to the power of Christ to save. Holding his

wife's hand, he said to all, "Oh, be faithful," and died. In an