William McKendree was born in King William County State of Virginia, on the sixth day of July, 1757. His parents were reputable, and appear to have been communicants of the English Church, in which William was educated.

Of his early life we know but little, as no biography of this eminent man has as yet been given to the Church. Of one thing, however, we are assured: that he lived to the age of thirty years before he became the subject of converting grace. At the latter age, under the ministry of the Rev. John Easter, who traveled on the circuit near where he lived, he was awakened to a sense of his lost condition as a sinner, and was led to seek for pardon and reconciliation through the atoning blood of our Lord Jesus Christ. Nor did he seek in vain; peace and pardon were granted him in answer to the prayer of faith, and his soul became unspeakably happy while “filled with the fullness of God.”

This happy change took place in the year 1787, and being possessed of an ardent love for souls, he was led almost immediately after his conversion to sigh for the salvation of his unconverted neighbors and friends. His desire for their salvation led him to improve upon the talents committed to his care by the “master of the vineyard,” and soon he became a preacher of that faith which had so recently changed his “darkness into light.” The year after his conversion he offered himself to the Virginia Conference of the Methodist Episcopal Church as a traveling preacher, and was by that body received on trial, and appointed to a circuit. He had not been long engaged in the ministry before he manifested talents of a very high order. In the year 1792, some opposition was manifested by a few of the preachers, to the power of the bishops in stationing them without an appeal to the Conference. The opposition was led by a highly popular preacher, by the name of James O’Kelly, who served as a presiding elder in the State of Virginia. Mr. O’Kelly introduced a resolution to the Conference of 1792, the design of which was to secure to every preacher who thought himself injured, an appeal to the Conference with liberty to state his objections, and if the Conference approved of his objections, require the bishop to appoint him to another circuit. The resolution thus presented elicited very strong debate, which lasted three days, but which was finally lost by a large majority. The failure of the effort to secure the passage of the resolution so operated upon the mind of the mover, that he, with some others, withdrew from the Church, and organized a separate organization, with the name of “Republican Methodists.”

Mr. McKendree participated more or less in the discussion, and favored the views of Mr. O’Kelly and his party; and although he did not, like the leader of the movement, withdraw from the Church, he nevertheless was so much disappointed at the failure of the proposed measure, that he refused to take an appointment at that Conference. After the adjournment however, he took pains to examine more critically, the true nature of the measure which had been proposed with so much warmth, and defeated by so large a majority of his brethren, and became convinced of his error, and of the propriety of the course pursued by the Conference. Accordingly, at the request of Bishop Asbury, he again entered the traveling field, and took an appointment, and was stationed in Norfolk, Va. The examination of the subject alluded to above, convinced him that the only way to preserve the itinerancy of Methodism unimpaired, was to continue in the hands of the bishop the sole power of appointment, and in these views he continued till the end of his life.

In 1796, Mr. McKendree was appointed to the charge of an important district in the Virginia Conference as a presiding elder, and at the expiration of three years of faithful and successful service, was removed to the Baltimore district, where he presided one year with equal fidelity and success. In 1800 he was selected by Bishops Asbury and Whatcoat to take charge of a Western district, which required fifteen hundred miles travel quarterly, to go around it. He entered upon this field of labor with great zeal, and had the satisfaction of knowing that his labors were not in vain in the Lord.

It was while Mr. McKendree was stationed on this district, that camp meetings were instituted, and no sooner did he become acquainted with their utility, than he at once with all the vigor of a deeply anxious mind, and an ever-burning desire for the salvation of souls, labored heartily in these precious means of grace; and through his instrumentality thousands in that particular part of the work were no doubt converted to God. Such was his success as a preacher, that his fame became known all over the land, and his “praise was in all the Churches.”

At the General Conference of 1808, it became necessary to elect a bishop to fill the vacancy occasioned by the decease of Bishop Whatcoat. To most of the senior members of the Conference Mr. McKendree was personally known, and to them he appeared as the most fitting person to fill that important office. Many of the younger members, however, were entirely unacquainted with him, except by reputation. Being called upon to preach before the Conference on Sabbath morning, his sermon was so powerful, that both old and young looked upon him as the man for the office.

Accordingly on the next day, when a balloting for a new bishop was ordered, it was found that out of one hundred and twenty-eight votes cast, ninety-five were for Mr. McKendree, who was therefore declared to be duly elected, and on the 17th of May was consecrated by Bishop Asbury and other elders of the Church.

A new field was now opened before Bishop McKendree, and after the adjournment of the Conference, as already stated in the Life of Bishop Asbury, the latter took him with him for the purpose of introducing him to all the Conferences, and also to the brethren in different parts of the land. It will, however, be unnecessary to repeat the history given in the preceding chapter, where the labors of the two men of God are spoken of in connection: we will therefore pass to the General Conference of 1812. This was the first delegated General Conference of the Methodist Episcopal Church, and is remarkable also, as the first Conference at which either of the bishops had presented a written address. After the opening of this venerable body in due form, Bishop McKendree over his own signature, presented to the Conference the following document. “To the General Conference of the Methodist Episcopal Church, now assembled in the city of New York. “Dear Brethren: My relation to you and the Connection in general, seems in my opinion to make it necessary, that I should address you in some way, by which you may get possession of some information, perhaps not otherwise to be obtained by many of you. “It is now four years since by your appointment, it became my duty jointly to superintend our extensive and very important charge.

With anxious solicitude and good wishes, I have looked forward to this General Conference. The appointed time is come, and the Lord has graciously permitted us to meet according to appointment, for which I hope we are prepared jointly, to praise and adore his goodness. “Upon examination, you will find the work of the Lord is prospering in our hands. Our important charge has greatly increased since the last General Conference: we have had an increase of nearly forty thousand members. At present we have about one hundred and ninety thousand members, upward of two thousand local, and about seven hundred traveling preachers in our Connection, and these widely scattered over seventeen States, besides the Canada’s, and several territorial settlements. “Thus situated, it must be expected in the present state of things, that the counsel and direction of your united wisdom, will be necessary to preserve the harmony and peace of the body, as well as co-operation of the traveling and local ministry, in carrying on the blessed work of reformation, which the Lord has been pleased to effect through our instrumentality. To deserve the confidence of the local ministry and membership, as well as to retain confidence in ourselves, and in each other, is undoubtedly our duty; and if we consider that those who are to confide in us are a collection from all classes and descriptions, from all countries of which the nation is composed, promiscuously scattered over this vast continent — men who were originally of different education, manners, habits, and opinions, we shall see the difficulty, as well as the importance of this part of our charge. “In order to enjoy the comforts of peace and union among us, we must ‘love one another;’ but this cannot abide where confidence does not exist; and purity of intention, manifested by proper actions, is the very foundation and support of confidence; thus ‘united, we stand’: each member is a support to the body, and the body supports each member; but if confidence fails, love will grow cold, peace will be broken, and ‘divided we fall.’ It therefore becomes this body, which by its example is to move the passions and direct the course of thousands of ministers, and tens of thousands of members, to pay strict attention to the simplicity of gospel manners, and to do everything as in the immediate presence of God. If we consider the nature of our business, and the influence of civil governments and political measures, it will hardly be expected that every individual in so large a body as you form, will continually be sufficiently and strictly evangelical in all cases; it is therefore hoped in cases of failure, that the wisdom and firmness of your united prudence as a body, will counteract evil effects, by a well-ordered and prudent disapprobation and better example.

Church and State should never be assimilated. “Connected as I am, with you and the Connection in general, I feel it my duty to submit to your consideration the appointment of the Genesee Conference; and perhaps it may be for the general good, if in your wisdom you should think proper to take into consideration a division of the work in the western country and a proper arrangement of the work in general; and the magnitude and extent of the work which the Lord has graciously pleased to prosper in our hands, may make it proper for you to inquire if the work is sufficiently within the oversight of the Superintendency, and to make such arrangement and provision as your wisdom may approve. I would also suggest the necessity of keeping in view, not only the traveling, but the relation and situation of our local brethren; and to pursue that plan which may render the whole most useful; and it may also be proper to bring into view any unfinished business (if any) which we had under consideration at our last General Conference. Hitherto, as a body, we have been preserved by our well-digested system of rules, which are as sinews to the body, and form the bonds of our union. But it is evident both from Scripture and experience that men, even good men, may depart from first principles, and the best of rules; it may therefore be proper for you to pay some attention to the administration, to know the state both of the traveling and local ministry, as it relates to doctrine, discipline, and practice. “Before I conclude, permit me, my dear brother, to express a few thoughts concerning the view I have of the relation in which I stand connected with this body. It is only by virtue of a delegated power from the General Conference, that I hold the reins of government. I consider myself bound by virtue of the same authority, to exercise discipline in perfect conformity to the rules of the Church, to the best of my ability and judgment. I consider myself justly accountable, not for the system of government, but for my administration; and ought therefore to be ready to answer to the General Conference for past conduct, and be willing to receive information and advice to perfect future operations; and I wish my brethren to feel themselves perfectly easy and at liberty. ( — To give advice, etc.) “I shall take the liberty here, to present my grateful acknowledgments for the high degree of confidence which my beloved brethren have placed in me, and especially the able counsel and seasonable support afforded by many, which has, I believe, with the divine aid, preserved and supported me. Dear brethren, such are the effects of our high responsibility, connected with a consciousness of the insufficiency of my talents for so great a work, that I move with trembling. Your eyes, and the eyes of the Lord are upon me for good. We shall rejoice together to see the armies of Israel wisely conducted in all their ranks, carrying the triumphs of the Redeemer’s kingdom to the ends of the earth; and the Lord will rejoice to make his ministers a flame of fire. In you I have all confidence, and on you I depend for aid, and above all I trust in divine aid. Influenced by these considerations, and with my situation in full view, I cannot entertain a thought of bearing such awful accountability longer than I am persuaded my services are useful to the Church of God, and feel a confidence of being aided by your counsel and support, which is with you to give in any way or form you may judge proper. And while I join with you, my dear brethren, in pure gospel simplicity to commit and recommend ourselves, and our several charges to the special care of the Great Head of the Church, I remain with sentiments of love and confidence, your servant in the Gospel of Christ, “WILLIAM MCKENDREE”. “New York, May 5th, 1812.” We have thus given at full length the first episcopal message, or opening address, made by a bishop of the Methodist Episcopal Church, to the General Conference of that Church.. Why Bishop Asbury did not unite in the presentation of the address, we have not the means of knowing. It was evidently, however, not because he dissented from the doctrines contained, or the views expressed in the same; for after the address had been read and referred to appropriate committees Bishop Asbury rose and addressed the Conference extemporaneously, through Bishop McKendree, who occupied the chair, and recommended a consideration of the same, or similar points, alluded to in the written address.

The address thus quoted, serves to throw light upon the character of good Bishop McKendree; and to understand some portions of it, it is necessary to observe that the ground which the bishop found it necessary to take on the presiding elder question — alluded to on a previous page — after be had become convinced of his former errors in that respect, subjected him to no small amount of prejudice during some periods of his episcopal administration. Because he had changed his opinions on the subject, and found it necessary as an honest man, to act in accordance with those opinions, it was thought by some, that he was ambitious, and was actuated by a love of power. These suspicions and prejudices rendered it rather a hard task, especially in some of the northern Conferences, where the O’Kelly doctrines were more generally embraced, to please some of the preachers in relation to the appointments they received from the bishop; but he, conscious of his integrity in the matter, and being satisfied that the existing policy was the only safe one for the Church to pursue, continued to discharge the duties imposed upon him by the General Conference, while he held himself responsible for the manner of their performance to the body from which he had received the authority to discharge the same.

Hence the bishop in this address states that he holds himself “justly accountable, not for the system of government, but for his administration,” and that he was “ready to answer to the General Conference for past conduct, etc.” It should, however, be recorded to the honor of the bishop’s memory, that whatever asperities may have existed in relation to the matter alluded to, time has removed any prejudices that may have arisen from the subject; while the history of the Church since that period, has proved the correctness of the bishop’s views, and of the policy advocated by him and endorsed by the General Conference.

It may be proper in this connection to speak somewhat more at large of the ministerial character of Bishop McKendree, and in doing so, would avail ourselves of the remarks found in Bangs’s “History of the Methodist Episcopal Church,” to which work we are mainly indebted for all that is written in regard to the biography of Bishop McKendree. On page 197, Dr.

Bangs, in speaking of the bishop’s character, says: “1. Bishop McKendree gave unequivocal evidence of deep piety, and of a mind and heart thoroughly imbued with gospel truth. This evidence is found in his entire life, in his words and actions. “2. Having devoted the early days of his ministry chiefly to the new countries west of the Alleghenies, he had neither the time nor the means of acquiring much information from the study of books, though it was evident that he had stored his understanding with a variety of the most useful branches of knowledge for a minister of Jesus Christ. Had he been favored with the opportunity of a thorough education in his youth, and pursued the path of science in after years, he might have shone in the galaxy of literature and science for he had an understanding sufficiently strong and acute to enable him to grapple with any subject within the range of human intellect, and equal to the acquirement of any branch of human knowledge. “This was evident to all who were intimate with him, and could duly appreciate his worth. His mind indeed was capable of the nicest distinctions of the most critical researches and of the widest expansion. How often did he, by a well timed and pointed remark, unravel the sophistry of the sciolist and confound the pedantic pretender to wisdom and science! As if by a sudden inspiration of thought, he would make a ray of light flash upon a subject, and thereby render that clear and intelligible which before was obscure and perplexed. It was once remarked by a preacher of no mean attainments, who was on intimate terms with the bishop, that he had often felt himself mortified and chagrined when endeavoring to let him into the secret of something of importance, he found that the bishop was already in possession of the facts in the case, and could therefore give more information than the other could impart. “His constant intercourse with all sorts of company in his various peregrinations through the country, enabled him to treasure up much useful knowledge from actual observation, and to suit himself with an admirable adaptation to the variety of classes and circumstances of the people with whom he came in contact. This also gave him a clear insight into the human character, and a comprehensive view of that character in all its variety of shades and distinctions. And though he did not ‘affect the gentleman’ by an apish imitation of the fopperies of fashion, he was easy and polite in his manners, while he at all times maintained the dignity and gravity of the Christian minister. His perfect knowledge of the human character enabled him to wield with good effect the weapon of truth, and to apply it with admirable facility and exactness to the various cases which came up for consideration. “3. As a preacher of the Gospel, he was plain and pointed, and his sermons consisted chiefly in explaining and enforcing experimental and practical godliness. Though possessed of a mind extremely acute, which, had he been trained to metaphysical researches, would have been competent to the most abstruse subjects, yet he seldom entertained an audience with dry and monotonous disquisitions, but entered directly into the heart, laid open the secret springs of human action, and applied the truths of God’s Word to the understanding and conscience with powerful effect. “There was indeed a great variety in the character of his sermons.

Though he seldom failed to ‘make out what he took in hand,’ yet he sometimes sunk rather below mediocrity, while at other times he soared and expanded, and astonished you with irradiations of light, and with the power and eloquence with which he delivered the tremendous truths of God. On these occasions, assisted, as he most evidently was by the Holy Spirit, he would carry you away with him on the eagle wings of truth, and then having gently seated you on its firm foundation, melt you into the tenderest emotions by the sweet and gentle accents of affectionate entreaty, which poured from his lips in the most pathetic streams of gospel simplicity, truth, and love. “It was a sermon of this character which he preached before the General Conference in 1808, a few days previous to his election to the episcopal office, and which no doubt contributed much to his elevation to that station, more especially by securing the votes of those who were not personally acquainted with him. To give as fair a representation of this sermon and its effects as I am able, I will simply relate what passed in my own mind on that occasion. “It was the first General Conference I had ever attended, and the name of William McKendree was unknown to me, and I believe also to many other junior members of the Conference. He was appointed to preach in the Light-street Church on Sabbath morning. The house was crowded with people in every part, above and below, eager to hear the stranger, and among others, most of the members of the General Conference were present, besides a number of colored people who occupied a second gallery in the front end of the church. Bishop McKendree entered the pulpit at the hour for commencing the services, clothed in very coarse and homely garments, which he had worn in the woods of the west; and after singing, he kneeled in prayer. As was often the case with him when he commenced his prayer, he seemed to falter in his speech, clipping some of his words at the end, and hanging upon a syllable as if it were difficult for him to pronounce the word. I looked at him, not without some feelings of distrust, thinking to myself, ‘I wonder what awkward backwoodsman they have put into the pulp it this morning, to disgrace us with his mawkish manners and uncouth phraseology?’ This feeling of distrust did not forsake me until some minutes after he had commenced his text, which contained the following words: — ‘For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? Why then is not the health of the daughter of my people recovered?’ — Jeremiah 4:21,22.

His introduction appeared tame, his sentences broken and disjointed, and his elocution very defective. He at length introduced his main subject, which was to show the spiritual disease of the Jewish Church, and of the human family generally; and then he entered upon his second proposition, which was to analyze the feelings which such a state of things awakened in the souls of God’s faithful ambassadors; but when he came to speak of the blessed effects upon the heart, of the balm which God had provided for the ‘healing of the nations,’ he seemed to enter fully into the element in which his soul delighted to move and have its being, and he soon carried the whole congregation away with him into the regions of experimental religion. “Remarking upon the objections which some would make to the expression of the feeling realized by a person fully restored to health by an application of the ‘sovereign balm for every wound,’ he referred to the shouts of applause so often heard upon our national jubilee in commemoration of our emancipation from political thralldom, and then said, ‘How much more cause has an immortal soul to rejoice and give glory to God for its spiritual deliverance from the bondage of sin!’ This was spoken with such emphasis, with a soul overflowing with the most hallowed and exalted feelings, that it was like the sudden bursting of a cloud surcharged with water, and the congregation was instantly overwhelmed with a shower of divine grace from the upper world.

At first, sodden shrieks, as of persons in distress, were heard in different parts of the house; then shouts of praise, and in every direction sobs, and groans, and eyes overflowing with tears, while many were prostrated upon the floor, or lay helpless on the seats. A very large athletic-looking preacher who was sitting by my side, suddenly fell upon his seat, as if pierced by a bullet; and I felt my heart melting under sensations which I could not well resist. “After this sudden shower, the clouds were disparted, and the sun of righteousness shone out most serenely and delightfully, producing upon all present a consciousness of the divine approbation; and when the preacher descended from the pulpit, all were filled with admiration of his talents, and were ready to magnify the grace of God in him, as a chosen messenger of good tidings to the lost, saying in their hearts, ‘This is the man whom God delights to honor.’ ‘This sermon.’ Bishop Asbury was heard to exclaim, ‘will make him a bishop.’ “This was a mighty effort, without any effort at all — for all seemed artless, simple, plain, and energetic, without any attempt at display or studied design to produce effect. An attempt, therefore, to imitate it would be a greater failure than has been my essay to describe it; and it would unquestionably lower the man’s character who should hazard the attempt, unless when under the influence of corresponding feelings and circumstances. “It has been already remarked, that he sometimes fell below himself, when his mind appeared to be barren and unfruitful.

Though this was the case, yet he always exhibited the powers of a ‘master workman,’ even when those powers seemed to be cramped apparently for want of some internal energy to put them in vigorous motion, and make them play with ease and effect. But what added much to the force of the truths which he uttered was his commanding appearance, the gravity of his demeanor, the sprightliness of his manners, the fire which shot from an eye which bespoke kindness and intelligence, and the natural gracefulness of his action in the pulpit. His voice was clear and musical, and the words which dropped from his lips fell upon the ear with delight, producing a harmony between the outward voice and the inward sensation. “His rhetoric was faulty. Either from an impediment in his speech, or from a habit induced from early usage as before hinted, he would sometimes hang upon an unaccented syllable, as in the use of the word continually, on the penultima he would rest thus, al-ly, as if unable to add the final syllable to the word. At other time, he would clip a word in the middle, or end, and leave it half enounced, probably from some imperfection in the organs of speech. These, however, are little things, like black specks in a diamond, which set off its beauties by contrast, and were lost sight of, whenever he entered into his subject as he generally did, as to make yell forget everything but the truth he uttered, and the God he proclaimed. “There was also, at times, the appearance of affectation in his manner, and the modulation of his voice, which detracted so far as was apparent, from the reverence one wishes to feel for ‘an ambassador of the Most High. Those, however, who may have observed this defect — and it certainly is a great defect, wherever it is discovered — may have misjudged, and taken that for art, which arose mostly from the variety of emotions produced by the ebbings and flowings of a full heart, and the several aspects of the subjects occupying the speaker’s mind and tongue. “But whatever defects, the eye of candid criticism might detect in Bishop McKendree as a public speaker, or as a sermonizer, judging from the rules of strict propriety, take him all in all, as a preacher of righteousness, sent of God to instruct mankind in the pure and sublime doctrines of the Gospel, he was a star of the first magnitude, and as such he diffused the hallowing and mellowing light of divine truth all around him, wherever he went, and whenever he preached. In the West especially, whence he returned surrounded with a halo of glory, which had been gathering around his character for several years, in the midst of the shakings and tremblings produced by the camp and other meetings, thousands could say, that his preaching was not with the enticing words of man’s wisdom, ‘but in power and in much assurance, and in the Holy Ghost.’ Nor were his labors in the pulpit unappreciated in the Atlantic States, after he had passed through them, in the character of a general superintendent, and had an opportunity to show himself to his brethren, ‘as a workman that needed not to be ashamed.’ His zeal rose with the dignity of his subject, and his mind expanded as he ranged through the spacious and prolific field of theological truth, ‘while he chained and charmed his hearers with the melody of his voice, and penetrated their hearts by the energy with which he spoke in the name of God, and the directness of his appeals to the understanding and conscience. Such was Bishop McKendree in the pulpit. “4. He was an ardent friend and active promoter of all the institutions of the Church. When the Missionary Society was formed, he entered immediately into its spirit and design, gave it his hearty support, and defended its objects both by word of mouth, and by his pen, as well as by liberal contributions. And after our aboriginal missions were begun, with so much success, he visited them personally, preached to the nations, and held interviews with the chiefs and counselors with a view to obviate difficulties, and promote their welfare in every way within his power. “5. Let us now view him as a ruler in the Church. As has been already seen, he constantly set an example to his brethren in the ministry or unreserved devotion to the cause in which he “as engaged, and of indefatigable labor so on” as his strength would sustain him in the pursuit of good. This enabled him to silence the clamors of such as might be tempted to believe that in the exercise of the executive powers as the president of a Conference, he was guilty of laying burdens upon others, which he was unwilling to bear himself; and the writer of this article had frequent opportunities during the five years in which he held the office of presiding elder under Bishop McKendree’s administration, as well as at other times, to watch his proceedings, and though sometimes so placed, as to have strong temptations to find just cause of censure, yet truth compels me to say, that I believe he wins always actuated by the purest motives and an enlightened desire, to act impartially in all cases which came before him for decision. Whatever partialities he might feel for one, in preference to another, arising out of personal friendship or otherwise, there is good reason to believe, that he never willingly allowed these things to bias his judgment in the execution of his trust, or in the distribution of the preachers to their several stations and tasks. And who that understands anything of the complicated machinery of Methodism, but must know the extreme delicacy and perplexing difficulty of fixing so many men, some old and infirm, some young and inexperienced, others of mature age, judgment, knowledge, and influence some their several stations, so as to meet as nearly and justly as may be the claims of all, and not disappoint the expectations of any either among preachers or people! Such a man must be more than mortal. And hence the assiduity with which a conscientious bishop, must needs apply himself to the difficult task, even to satisfy the dictates of his own judgment. “As a general superintendent, therefore, Bishop McKendree was wise and discreet, pure and energetic, infusing into the general system of the itinerancy life and activity, and setting such an example to all, both preachers and people, as to acquire and maintain their affection and confidence. “6. Viewed as a man of God, he had many excellencies, and but few defects. He was naturally, as all men of genius are, of a warm temperament, his passions were easily moved, and he sometimes manifested a severity in his disposition and expressions, which detracted from the general amiableness and dignity of his character, and sometimes wounded the feelings of his friends. Yet with these strong feelings to grapple with, self-knowledge was so deep, and grace predominated so powerfully, that he generally possessed his soul in patience, and even in the midst of conflicting sentiments and arguments, he had that perfect command of himself, or control over his feelings, that he seldom betrayed anything inconsistent with the Christian bishop, evincing a philosophic gravity which indicated a soul calm and serene, while the storm might be raging around him.” “7. When compared with Bishop Asbury, in the performance of his official duties in consecrating men to the ministry, the contrast was obvious. Though equally fervent and at times manifesting much more of the ‘unction of the Holy One,’ yet he fell much below his venerable predecessor in the dignity and solemnity of his manners, and in the authoritative manner in which he administered the holy ordinance.

Equally impressed, however, with the imposing obligations of the sacred office and of its mighty responsibilities, he neglected no convenient opportunity to impress both the one and the other, upon all who took upon themselves the vows of their God. And sometimes under the impulse of a sudden inspiration, he ‘would offer up to God a fervent intercession for blessings to rest upon them and their labors, and conclude with a short and pithy admonition or exhortation suited to the occasion. “8. In presiding in the Conferences, impartiality guided his decisions, and he introduced a more orderly manner of doing business, than had heretofore characterized their proceedings. Bishop Asbury used to say, as an apology for the desultory manner in which he sometimes allowed the affairs of a Conference to be conducted, ‘I was with you in weakness, and at first I had to be president, secretary, and almost everything; but now the days of your childhood are passed, you have a president who has grown up in the midst of you, and who therefore understands your wants; let him, therefore, lead you forth as men of mature age, under the dictation of those rules of order you may mutually devise for your regulation.’ In conformity with this patriarchal counsel, under the advisement of Bishop McKendree, a set of by-laws were introduced and adopted, for the more orderly manner of conducting the business of an annual Conference: This wise arrangement prevented the appearance of arbitrary power on the one hand, and the irregularities of independent action on the other. “In the exercise of his prerogatives as president of the Conferences, he was sometimes called upon to check the forwardness of some, to correct the wanderings of others, as well as to encourage all to a just and diligent performance of their respective duties. In administering admonition or rebuke, he sometimes did it with the keenness of a razor, and yet seemingly with the mildness of a dove.

I remember on a certain occasion, a young preacher of more confidence than prudence, who had left some small business to become an itinerant, was boasting of the great sacrifices he had made for the cause, when Bishop McKendree checked him by asking in his peculiarly soft and mild manner, ‘Brother, have you made greater sacrifices than St. Paul resolved to do, when he said, If meat make my brother to offend, I will eat no more meat while the world standeth? Or than those who said, We have left all for thy sake?’ I need not say that a sense of shame sat on the countenance of this vain boaster. “But however mild and yielding he might appear in his general administration, there were times in which he thought the circumstances called for it, when he could show all the firmness of a despot, without any of his haughty and domineering feelings. A debate once arose in the New York Conference, respecting electing a man to elder’s orders, ‘who had been a traveling deacon only one year, because he had traveled for several years in connection with the Wesleyan Conference in England, and he was finally elected. In the coarse of the debate, one of the speakers averse to the proposed election, pleaded that if elected, the presiding bishop would be compelled to assume the character of a pope, and refuse to ordain him. After the question was decided, the bishop arose and informed the Conference in mild, but firm tones, that with all his respect for the decision of the Conference, he must decline to ordain the brother; ‘but,’ said he, ‘in doing this, I deny the imputation that I assume the character of the pope, for I act according to your laws, by which I am forbidden to consecrate a person to the office of an elder, until he shall have traveled two years as a deacon, unless in case of missionaries, and this brother does not appear in the character of a missionary. Were I, therefore, to ordain him according to your vote, I might be impeached at the next General Conference for an unconstitutional act, for which I could offer no reasonable excuse. Hence, it is not an assumption of unauthorized power in imitation of the pope of Rome, in defiance of law and order, by which I refuse to comply with your request, but it is a deference I feel for constitutional law, made and sanctioned by yourselves, and from the infraction of which, I am bound by my office alike to protect both you and myself. Repeal your law, and make a different regulation, and I will bow to it with all readiness; but while the law exists, I am bound to obey it, and see that it is obeyed by others.’ “This sensible appeal induced the Conference to reconsider its vote, and the motion to elect was withdrawn. Thus the good sense of the bishop, united with such a commendable firmness, saved both him and the Conference from perpetrating an unconstitutional act.”

Having thus given a description of Bishop McKendree’s character in these lengthy extracts, we will proceed to trace his history in brief terms, from the Conference of 1812 until the close of his useful life.

During the interim of the General Conference of 1812-1816, the duties and labors of the episcopacy devolved chiefly on Bishop McKendree, on account of the infirm health of his beloved and venerable colleague, and who, before the time had arrived for the session of 1816, had quietly left this world of cares. At the request of the General Conference, and at the re-interment of the senior bishop, Bishop McKendree delivered a funeral oration, in which he did ample justice to the memory of that great man.

The death of the latter, left the Church with but one bishop, until the election of Bishops George and Roberts, on the 14th of May, 1816. The addition of these two vigorous ministers to the episcopacy, was a great relief to Bishop McKendree, whose health was becoming quite enfeebled by his multifarious labors. But notwithstanding his weakness of body, he continued to travel over the continent, and preside in the Conferences as usual.

At the General Conference of 1820, the three bishops were present, two of whom presided alternately, Bishop McKendree having informed the Conference that the state of his health was such, that he could not preside.

The Conference deeply sympathized with the venerable bishop in his bodily afflictions, and passed the following resolutions: “1. Resolved, That it is the wish and desire of this General Conference that Bishop McKendree, during his afflictions and debility, should travel in such directions, or remain in such places, as he may judge most conducive to his own health and comfort; and that he be accordingly, at the close of the Conference, respectfully and affectionately requested so to do. “2. That whenever Bishop McKendree shall think himself able, it is the desire of this Conference that he should continue, so far as health will permit, the exercise of his episcopal functions and superintending care. “3. That the committee appointed by the last General Conference, to make provision for the families of the bishops, are hereby continued, and that the same committee be directed to take into consideration Bishop McKendree’s health, and to provide for defraying any extra expenses, which in their judgment, his afflictions may make requisite.”

The sympathy of the Conference thus expressed, afforded great consolation to the afflicted bishop, and drew from him acknowledgments of the warmest gratitude, for the kindness manifested toward him.

Notwithstanding his release from active labor, the bishop attended as many of the Conferences as he possibly could, and rendered himself especially useful in the missionary department of the work. At the General Conference of 1824, Bishop McKendree was present, and opened the session by religious services, a duty which always devolves on the senior Superintendent, if present. His health was so far improved as to enable him to preside in connection with the other bishops during the session, but in view of his age and infirmities, the resolutions of the former General Conference in relation to him, were substantially readopted, while for the same reason, and the continued extension of the work and the increase of Conferences, two other bishops — Soule and Hedding — were added to the episcopacy, and were consecrated by Bishop McKendree to their high and holy office. At the General Conference of 1828, Bishop McKendree was also present, and likewise at the Conference of 1832, which was the last ever attended by him, as previous to the session of 1836, he was called to his reward.

Bishop McKendree never fully recovered his health so as to do effective service, after the General Conference of 1816; but he lingered along in this vale of tears, traveling, preaching, presiding, etc., as much as his health and strength would allow him to do, until the year 1835, when he was released by the “Great Shepherd and Bishop of Souls,” from his labors on earth. At the session of 1832, just alluded to, being in great feebleness of body, and being sensible that he never would meet in General Conference again, he, on the day before the final adjournment of that body, arose from his seat, and, with his head silvered over and bleached by age, and a countenance full of love, and his hands leaning upon the top of his staff like the patriarch of old, he with faltering lips, and his eyes full of tears, gave his last address to them, and said like the apostle John, “My brethren and children, love one another. Let all things be done without strife or vain glory, and strive to keep the unity of the spirit in the bonds of peace;” and, then spreading forth his trembling hands, and lifting his still weeping eyes toward heaven, he pronounced upon them the apostolic benediction, and took his final farewell. Bishop McKendree’s last sermon was preached in Nashville, Tennessee, on the 23d of November, 1834. On the 5th of March following, this truly apostolic bishop breathed his last. His dying words were: “All is well for time or for eternity. I live by faith in the Son of God. For me to live is Christ, to die is gain.” “Not a cloud doth arise to darken my skies, Or bide for a moment my Lord from my eyes.”