In conversation he was chaste in language and always spiritual. In one of his letters to his father-in-law, he pleads with him to be reconciled to God, and after pressing home the truth with fidelity without rudeness, he concludes; "This is the religion, in the propagation of which I desire to spend my life. This I recommend to my father. But I stop, perhaps I offend. I did not think of saying half so much. But this is my darling topic, and therefore I must beg you to bear with me." He was charitable towards others, though he differed with them in religious belief, and with commendable liberality, he held both ministers and people of the Anglican faith in the highest esteem, and associated with the Baptists often preaching in their churches, even going so far, though believing in the validity of sprinkling as a mode of baptism, as to baptize by immersion, those who desired that mode of having the ordinance administered. Whilst holding tenaciously the doctrines and institutions of Methodism, he loved those who were united to him by a common faith.
During the first years of William Black's evangelistic labors, when several hundreds were converted and had joined the church, he was confronted with Antinomian teaching, through several visits from Henry Alline, who resided at Falmouth, Nova Scotia. Being called of God to preach in 1776, Alline itinerated through Nova Scotia, New Brunswick, and Prince Edward Island, preaching a strange mixture of doctrines, which unsettled the people in the churches, and many withdrew and formed the denomination of New Lights or Allinites, a body which had some influence until his death at Northampton in New Hampshire, United States, on February 2nd, 1784, when it gradually declined and was absorbed by other denominations, especially the Baptists. Alline published his peculiar views in a volume, entitled "Two mites on some of the most important and most disputed points of divinity cast into the treasury for the poor and needy, and committed to the perusal of the unprejudiced and impartial reader, by Henry Alline, servant of the Lord to His churches." A reply to this book was published in a volume by the Rev. Jonathan Scott, of Yarmouth, Nova Scotia, which contains copious extracts from it. Alline misrepresented all the leading doctrines of Christianity, assailing predestination and election, maintaining the freedom of man's will and upholding the final perseverance of the saints, emphasizing strongly conversion, and that the soul is at the same moment completely sanctified, while sin remains in the body; denying the resurrection of the body, and though sometimes practising water baptism, he denied its utility. He was a man of good address, eloquent of speech and of a lively disposition, and there was no doubt of his piety, as he was a good man, and these qualities made him a successful evangelist. His rank Antinomian doctrines caused havoc among the Presbyterian, Congregational and Methodist congregations in the places visited by him, and William Black mourned the withdrawal of two hundred persons in a little over a year from connection with the Methodist Church. It was very natural that the young evangelist should consult John Wesley on the matter, but the only help he received was a package of books, including two volumes of the writings of William Law, the great mystic, and instructions not to mention Alline's name in public, only to go on his way preaching the gospel. Though much depressed by the loss of so many members from the church, he had the satisfaction of seeing some return to the old fold, and toward Henry Alline himself he entertained respect. There remained no harshness, though the blow was heavy by the breach made in the congregations, as shown by a letter which he wrote to Alline when he was sick, in which, after speaking of the souls won for God, and his joy in Alline's success, he added, "Although we differ in sentiment, let us manifest our love to each other. I always admired your gifts and graces, and affectionately loved your person, although I could never receive your peculiar opinions. But shall we on this account destroy the work of God? God forbid! May the Lord take away all bigotry, and fill us with pure, genuine, catholic love!" That was charity indeed, but Henry Alline went on his way denouncing all who did not follow him.
William Black had no fine capacity for anger, for with his soul aflame with a holy passion he saw men and women as related to eternity, and he loved them. With an iron will he laughed at danger, without any austerity he was a great saint, his ideals were lofty, and cheerfulness sat upon his lips and shone in his face, a practical mystic was he without losing his head in the clouds, in brief, he was a man, a brave soul with a woman's tenderness, who held his eyes toward the Cross.
VII.
Last Days and After.
The long years of arduous labor began to tell upon a strong constitution, so that gradually the physical strength of the pioneer evangelist and missionary in the Maritime Provinces became so enfeebled, that during the last fifteen years of his life he was practically laid aside. For forty years he travelled, unhasting, unresting, swift of foot, and with an unquenching passion for souls, and the hardships of those early times left their abiding impress upon his body, though he still retained his natural vigor of mind. A journey now and then in quest of health brought cheerful patience, but his work was done, while still sixty years of age. Like another Whitefield he had worn himself out in his Master's service, yet he was content that foundations had been laid, and others might build, while he shared their joy.
He lived in stirring times, and belonged to a sect that moved the world, recreating the national conscience, without disturbing the religious world with a new heresy. In 1807 the slave trade in the British Empire was abolished, and the Methodist revival introduced a new philanthropy, which brought a fresh impulse into the nation for the reforming of the prisons, greater clemency to the penal laws, with a noble and steady attempt to better the condition of the profligate and the poor, and the first impetus toward popular education. Limited in his range of vision by distance from the great centres of civilization, and absorbed in his noble task of leading men in their quest after godliness, he still kept in touch with the larger questions which affected the nation, so far as the literature of that day permitted.
His closing years were spent in the quietness of his own home, with an occasional service suited to his failing health. With a sublime simplicity and faith in the goodness of women, he found a continual benediction in his wife, who was a lady of good judgment, possessing a cheerful spirit, and as earnest as he in her yearning after holiness of heart and life, and a burning zeal for the salvation of souls. Born in Boston, Massachusetts, where she frequently heard Whitefield preach, she came with her parents to Fort Cumberland, Nova Scotia, and settled there, when the British troops evacuated her native city, and in the summer of 1781 she was converted under the ministry of William Black. For the long period of forty-three years of married life, she was the devoted companion and helper of her husband in every good work. The training of five children devolved solely upon her, as she was left alone during the long and frequent absence of her husband on his missionary tours, yet she complained not, but counted it an honor to share the joys and sorrows of a Methodist itinerant. With the true instinct of a mother she governed her home in the fear of God. When she chastised her children, she did not forget their spiritual welfare, as it was her custom after punishment, to take them alone to a private room, and there to pray with the culprit, and seldom were these seasons unproductive of serious resolves of amendment. Her letters to her husband bear the impress of a saint, in their spirit of patience, sympathy with the erring, and quest after a better life. During a period of severe sickness in the family, when three of the children were laid low, and faint hopes were entertained for the recovery of Celia, the eldest, the faith of the parents was severely tried. While they were convalescing, the mother was attacked with a raging fever, and in her weakened condition, she was strongly tempted to doubt her acceptance with God. In her distress she mourned: "I have lived too much at ease. How could I rest without daily and lively communion with God." But the clouds burst, and she was enabled to rejoice, and praise God for all his mercies to herself and family. She was a saintly woman, active in her efforts for ameliorating the condition of the poor in the city of Halifax, during her long residence there. With her own hands she made garments for the needy, stimulated others in connection with the Female Benevolent Society, of which she was treasurer for several years, and by the sweetness and beauty of her life, helped many in the paths of righteousness and peace. During the last year and a half of her life she gradually declined in health yet she murmured not, and when the end came on August 11th, 1827, as she was surrounded by husband, children, grandchildren and friends, she bade them an affectionate farewell. The last to receive her blessing was her faithful and pious black servant, but her power of speech having gone, she raised her hands to heaven as an evidence of her faith and joy, and passed home at the age of seventy-three years. Thus lived and died one of the most beautiful spirits to be found on the pages of religious biography, gentle in manners, firm in action, with a chaste reserve, a noble type of heroic womanhood.