CHAPTER 39 WILLIAM PHILLIPS

CHAPTER 39 WILLIAM PHILLIPS The subject of this narrative was born in Jessamine county, Kentucky, on the 7th of May, 1797. His parents were pious, and, as might be expected, William was brought up in the nurture and admonition of the Lord. We believe there are no children whose early training has been religious, but become, at a very early period in life, the subjects of the Spirit’s awakening influences. "The promise is to us and to our children," and if we devote them to God, and labor to bring them up in his nurture and admonition, we may conclude, with certainty, that the germs of truth planted in their young hearts, and baptized by our prayers and tears, will receive the additional watering of the Holy Spirit, without whose genial and attractive influences all human agencies must prove unavailing. Thus educated, young Phillips soon became impressed with the importance and necessity of religion, and often was induced to turn his attention to the subject. After laboring hard all day — for the youth of that period were not brought up in idleness, whatever else might be said about them — he would spend the evening in writing prose and poetry, for both of which species of composition his mind took an early turn, and he seemed to take great delight in the exercise. Many of these lucubrations have been kindly submitted to our examination by his son, Mr. J. M. Phillips, chief clerk of the Book Concern. Some of his poetic effusions are highly creditable. Among his papers is a melodramatic performance, entitled, "The Hypocrisy Unmasked," the prologue to which is written in poetry, and which, for point and poetic merit, we think could not be excelled by any poetic wit of the present day.

It was customary for the farmers in the section of the country where young Phillips lived to raise their hogs in the woods; and there being an abundance of mast, they would grow fat without any other feeding. When the time for killing came, each farmer would sally forth and collect his hogs, which he was enabled to do from the fact that each owner had a private ear-mark, by which he could identify his stock, and distinguish it from those of his neighbors. It happened that there lived a family in the neighborhood, who, lacking that honesty which should have characterized all in those early times of privation and toil, did not scruple to appropriate their neighbors’ hogs to their own use, without fear of discovery, as they out off the ears of the hogs, thus obliterating all marks of ownership. Many efforts were made to detect them in their nefarious business; but as they carried on their depredations so secretly, usually taking the night season for their work of pillage, they eluded detection. The whole neighborhood seemed to be satisfied that they were guilty; but as it could not be proven, they continued to carry on their thieving with impunity. Young Phillips was aware of the state of things, and set himself to work to write a short poem descriptive of hog-stealing, and containing such an unmistakable description of the thieves, that all who read it would understand the application as certainly as though he had named the persons themselves. He knew the force of public opinion, if it could only be brought to bear upon the guilty; and, accordingly, keeping the matter a profound secret from everybody, he waited till some public occasion would call out the neighborhood. It was not long till such an occasion presented itself. Taking his poem with him, which he had written in a disguised hand, and which none but himself could read, he went to the public gathering. While mingling with the crowd he purposely dropped it, knowing it would be picked up by some one.

It was not long till it was rumored that a curious writing was found, and the ingenuity and learning of all was taxed to decipher its contents. Finally it was brought to Phillips, who, taking it, and looking at it for some time, said he thought he could make it out by hard spelling. When he had examined it sufficiently long, occasionally calling a knowing one to help him out with a hard word, he mounted a stump and began. At first he stammered considerably, which only increased the interest, making certain points more emphatic. As he progressed every eye was turned to the hog-stealers, whose persons and conduct were described to the life; and before he had finished they skulked away from the crowd, unable any longer to withstand the battery of eyes that was opened upon them, and the shouts and peals of laughter which rent the air. Suffice it to say, the hog-thieves left the neighborhood, and no complaint was ever after heard of such depredations. But the most satirical thing in the English language we ever read, is his poem entitled, "Alexander the Great; or, The Learned Camel." Many of our readers have, doubtless, seen this production, as it was once published and somewhat extensively circulated. It was designed as an expose of Campbellism, or the "Christians," as they are denominated; but more familiarly known as the Reformers, or Campbellite Baptists — a denomination quite numerous in Kentucky. It flashes throughout with the most keen and cutting satire, and gives evidence of high poetic talent, as well as a thorough knowledge of the system which it exposes.

We will give a few stanzas of the poem, which will enable the reader to form some judgment of its character. We would refer to the poem itself; but it has long been out of print. It begins thus:

"In times of old, as books relate, Lived Alexander called the Great; Who conquered Greece, and Persia, too, And did the universe subdue;

Made kings his slaves, and every nation Filled with blood and desolation. But Alexander, mounted on Bucephalus, and clothed upon With all the panoply of war, Was more diminutive, by far, Compared to modern Alexander, Than is a goslin to a gander;

For, reader, know we have of late A second Alexander great A man of more deserved renown Than he who tumbled cities down: More great, more bold, and learned, too, Than e’er was Christian, Turk, or Jew; And should you doubt his fame or glory, Only give attention to my story."

After this introduction there follows, in the same vein of cutting satire, a description of the tenets of the Rev. Alexander Campbell, in three hundred lines. At the close is an oration, supposed to have been delivered by Mr. Campbell, of which we give the first two stanzas, as follows:

"Ho, every mother’s son and daughter!

Here’s the Gospel in the water; Here’s the ancient Gospel way; Here’s the road to endless day; To the kingdom of the Savior, You must enter in the river.

Every mother’s son and daughter, Here’s the Gospel in the water.

All ye sons of Adam’s race, Come and share this wat’ry grace! Water is the healing lotion, Vast as the Atlantic Ocean; Water purifies the nation, Water is regeneration Every mother’s son and daughter, Here’s the Gospel in the water." So much for the poetry of brother Phillips. His prose compositions we shall have occasion to refer to hereafter, and shall, therefore, resume our sketch. When he arrived at mature age he entered the boisterous, stormy sea of political life. Leaving the quiet and beautiful vale of the muses, and the sacred walks of song, and embarking upon the stormy wave of popular excitement, he was well nigh being shipwrecked, at least so far as religious impressions and tendencies were concerned. To cut loose, if possible, from all religious thoughts and restraints — for his early religious training had a wonderful hold upon his conscience — he resorted to the reading of infidel books, and pursued their study till clouds and darkness, and doubt and uncertainty, gathered around his mind, shutting out the beautiful visions of his earlier days. His early training, however, in habits of virtue, proved a barrier too strong for the encroachments of infidelity; and though he had learned to doubt, he nevertheless retained a high regard for morality, and could not obliterate from his mind the truth of Christianity. He continued in this skeptical state, hovering, as it were, ever the dark confines of infidelity, till he was settled in life, and had the charge of a rising family. The following account of his conviction for sin and his awakening to a sense of his lost condition, in which the blank and cheerless nature of infidelity was strongly contrasted with the satisfying portion religion imparts, was given by him, in a love-feast, soon after his conversion.

"One morning," said he, "I returned home in a melancholy state of feeling, after having spent the night from home, engaged in some political feats. I took my seat in a room by myself. Very soon my eldest son about eight years old, came to me, and said, ’B has experienced religion;’ and then inquired, ’What is religion?’ Here conviction seized my mind, for I could not answer the questions of the child. I said, Is it possible that I, who was blessed with a religious education, have raised a child to this age, who inquires of me what religion is, and I can not tell him! I then resolved to reform my life, and examine the evidences of Christianity.’’

He did not delay this great work, but set about it with diligence. He was soon convinced of the divine reality of religion, and joined the Methodist Episcopal Church, as a seeker. He earnestly sought the Lord with bitter sighs and tears; but his mourning was soon turned into joy. Five days after he joined the Church he received the evidence of his acceptance, at Old Fort meeting-house, in Montgomery county, Kentucky. It was manifest to all that he was the subject of a great change. He shortly after felt intensely the worth of souls, and believed that he was moved by the Holy Ghost to preach the Gospel, of which he afterward give ample testimony. On the 27th of December, 1828, he was licensed to preach as a local preacher by the quarterly meeting conference of Mount Sterling circuit. In this capacity he labored with success, till he found that his field of labor was too circumscribed. He was duly recommended and received into the Kentucky conference, in the fall of 1831, at its session at Louisville, after he had labored as a local preacher for nearly three years. He was appointed successively to Winchester and Lexington circuits, and Newport and Covington station; having been reappointed to the last two places so as to serve each two years in succession, except the time that elapsed between his appointment by the General conference and the termination of his conference year, which was still shortened by his unexpected death. He received deacon’s and elder’s orders at the regular periods in which these offices are usually conferred. In the mean time he was appointed by the Book Committee assistant editor of the Western Christian Advocate; and after serving in this capacity one year, he was elected to that post by the General conference of 1836. Possessing talents of a high order as a writer, he contributed largely of the products of his pen to the columns of the Advocate. Among other of his numerous productions was a serial, entitled, "Campbellism Exposed; or, Strictures on the Peculiar Tenets of Alexander Campbell.’’ This serial began with the January number of 1835, and closed in April, 1836, but a few months before his death. The articles, as they appeared in the Advocate, received a wide favor all over the country, and were read with interest and profit by thousands. The Ohio conference, which met about one month subsequent to his decease, passed a unanimous resolution, requesting the Agents to publish the Strictures in a book form, which was in due time accomplished, and the work placed upon the General Catalogue. This little volume has had an extensive sale; and we knew of no work better calculated to expose the errors of the Campbellites than the Strictures. To those who have not read it, we take the liberty of calling attention to the able manner in which the subject is discussed. In the first chapter the author gives a clear statement of the Campbellite doctrine of baptism, and introduces the texts upon which the Campbellites rely in support of their doctrine. The clear and critical exegesis of the author on those texts shows that they are wrested from their obvious import by the advocates of Campbellism, and neither really nor apparently sustain their views. The next chapter discusses the true condition of regeneration as represented in the Bible, and as contradistinguished from water regeneration. Chapter third is devoted to an examination of the agency employed in the work of regeneration. The succeeding chapter examines the mode of baptism, and discusses the true import of the term ’baptizo’, furnishing clear and cogent reasons for baptism by sprinkling, and against baptism by immersion. The fifth chapter is confined to the subject of Creeds, While the remaining chapters, in a most masterly manner, discuss the subject of Sects Sectarianism, and the Call to the Ministry, concluding with a recapitulation containing a summary of what had been advanced in the foregoing pages. From the way in which Mr. Campbell ranted and raved against the Methodists about the time the Strictures appeared, and for a long time afterward, we are led to conclude that they told powerfully upon the strongholds of the system; for men generally lose their temper when they fail in argument. Among the papers of brother Phillips are many valuable manuscript sermons. The most interesting portion of his manuscripts were, however, unfortunately lost.

Elevated by his talents to the permanent post of assistant editor, a long and brilliant career of usefulness was before him. Associated with Dr. Elliott, whose extensive and varied learning eminently qualified him for the post of principal editor of the paper and books of the Church, he was, from his talents as a polemic and his acquaintance with polite and general literature, a most desirable acquisition; but, alas! how uncertain were all earthly hopes and prospects; for in the brief space of only three weeks and two days after his appointment, he was called away from the scenes of his toil on earth to the rest and blessedness of heaven. Short but brilliant was his career. The ensuing annual conference filled the vacancy occasioned by his death, in the editorial department, with the gifted and eloquent Hamline, who, with Dr. Elliott, furnished the following brief memoir of the last hours, together with a tribute of respect to the memory of their fellow-laborer.

"On the 22d of June, 1836, he was confined to his bed by a violent attack of fever. For several days previous to this he felt manifest indications of an approaching assault of severe sickness. During his confinement of six weeks and two days, he suffered much pain of body, which was borne with great patience. When the fever was high he was affected with delirium; but when the fever abated he was in the full exercise of his mental faculties. Shortly after he was taken ill he gave instructions to his afflicted wife, respecting her concerns and future residence, intimating to her that the present disease would prove fatal. He also called his children to his bedside, and solemnly and without tears, yet deeply affected, gave them the charge and instructions of a parent on the verge of eternity. In his moments of self-possession, both when asked and unsolicited, he expressed himself strongly, yet very humbly, respecting his confidence in God and the enjoyments of religion, which he evidently possessed in a high degree. At one time, when it was thought he was dying, he was asked, ’If all was well?’ he calmly replied, ’I feel for me to live is Christ, and to die is gain.’ He then spoke of the goodness and mercy that had followed him all the days of his life. At another time, when he complained of a pain in his breast, it was said to him, ’When we get to heaven we shall then be done suffering. Pain and affliction will be over, and God shall wipe tears from every eye. Do you expect to get there?’

He replied, ’Yes; my soul sometimes exults at the prospect;’ and, with a faltering voice, he added, ’Yes, glory to God!’ At another time he said to a friend, ’My mind is entirely at peace. It is doubtful whether I shall recover from this sickness; but to me death has no terror, the grave no gloom. If it were the Lord’s will I would like to live, that I might make some better provision for the temporal and spiritual welfare of my family. But why do I talk thus? The Lord is sufficient. I now wish to leave this with you as my testimony, that my hope is in Christ, through whose blood I shall conquer. I now feel none but Jesus can do suffering sinners good.’ Again he said, ’In retrospecting the past, contemplating the present, or looking forward to the future, I have nothing to fear.’ There is no doubt in the minds of any of his friends concerning his triumphant entrance into the paradise of God. He departed this life on the night of the 4th of August, 1836, at half past twelve, in the city of Cincinnati. His remains were carried to Wesley Chapel, on Saturday, the 6th, at 10 o’clock, A. M., where an impressive sermon was delivered by the Rev. J. F. Wright, from Psalm xlvi, 10: ’Be still and know that I am God.’ His body is deposited in the Methodist burying-ground till the resurrection of the just. In his death the editorial corps has lost a valuable member, and the Church has been deprived of the services of one of her most faithful and efficient sons.

"As a Christian, he is to be ranked among the excellent. Entire reliance on the mercy of God, and the vicarious atonement of Jesus Christ, was the strongest and most prominent exercise of his mind during his affliction; and, indeed, this was the settled disposition of his very soul from the time he first embraced religion; but which increased as he grew in grace, so as to form an abiding, firm exercise of his mind. His reliance on the Redeemer was such, that—

"His blood and righteousness, He made his only plea."

"The expression, ’Lord, have mercy,’ which he repeated much during his sickness, indicated to those who heard him, that reliance on Jesus Christ was, with him, permanent and unwavering. In patience he possessed his soul to such a degree that the severest pains could not wrest a murmur from his lips. His ministerial gifts and qualifications were considered to be of the most useful kind. The following extract of a letter from an aged and experienced member of the Church, will place the ministerial character of brother Phillips in a very amiable light:

"’While we would cast in our mite in honor of his Christian character, and for the encouragement of others to follow his example, we being intimately acquainted with him for the two years he traveled Lexington circuit, Kentucky, our house being almost his constant home once in four weeks, as he traveled round his circuit, we, who have been acquainted with Methodist preachers for near fifty years, and some of us strict observers of men and things for more than forty years, are more than willing to give in our testimony to the Christian and evangelical or apostolical character of brother Phillips. And first, a more pious, studious, grave, cheerful, humble, loving, laborious, and effective preacher we have never known. In a word, he seemed all goodness, not only for a short time — as too many often are — but all the time alike good. In the pulpit, whether the congregations were large or small, he was like a lamp to light up their intellects — his doctrines so pure and evangelical, his reasoning so profound, his language so appropriate, that all acknowledged him much of a master workman. In company he was very social and friendly; in our family he was always instructive; unto the aged he was reverential; with the young he was familiar, and acted much of the philosopher; while all his language and deportment seemed seasoned with grace and warm affection. We recognize him this moment, fresh in our memories. His almost constant practice in the winter nights was to instruct our daughters and sons in the rudiments of singing, as also in the way of salvation, with several other branches of useful instruction. He often put us in mind of the old Methodist preacher that some of us knew nearly fifty year ago in old Virginia, that used to preach at my grandfather’s. We were acquainted, also, with the circuit preachers that preached at my father’s for several years in Kentucky, where the preachers made their home. Among these preachers were but few Phillipses to be found. For twenty years or more we have not known a more excellent and profitable man than brother William Phillips. But he is gone to glory. Is it possible that we are to hear from him no more this side of heaven?’

"To this unadorned and simple testimony other accounts precisely correspond.

"His attainments as a writer place him deservedly, if not among the foremost writers, at least in that respectable class which would raise him several degrees above mediocrity. But as he was called away at the early age of thirty-nine, and, therefore, before he had opportunity to come fairly before the public, it would be difficult to present him in his real character before the world. His writings in the Western Christian Advocate, over his proper signature, have evident marks of accurate research, sound judgment, and respectable attainments. Had he turned his attention to writing at an earlier period of his life, or had he been spared longer, he would probably have held a prominent place among the writers of this age.

"Brother Phillips was little above the ordinary height, and rather spare. His personal appearance was not only agreeable, but might be considered dignified. His manners were courteous and pleasing, manifesting a disposition to be friendly to all; so that even the stranger was often prepossessed in his favor; but he was respected most by those who knew him best. He was truly a son of peace; and though he considered it his duty to contend earnestly for the faith once delivered to the saints, he delighted not in controversy. Yet into this he was willing to enter sooner than yield up any portion of truth."