BURTON RENSSELAER JONES

WHAT THEN? What then? Why then another pilgrim song;      And then a hush of rest divinely granted,; And then a thirsty stage (Ah me, so long!)      And then a brook, just where it most is wanted. What then? The pitching of the evening tent;      Ana then, perchance, a pillow rough and thorny; And then some sweet and tender message sent,      To cheer the faint one for tomorrow's journey. What then? The wailing of the midnight wind,      A fev'rish sleep; a heart opprest and aching; And then a little water cruse to find,      Close by my pillow, ready for my waking. What then? I am not careful to inquire;      I know there will 6e tears, and fears, and sorrow; And then a loving Savior drawing nigher.      And saying, "I will answer for the morrow." What then? For all my sins His pardoning grace,      For all my wants and woes His loving kindness; For darkest shades the shining of God's face;      And Christ's own hand to lead me in my blindness. What then? A shadowy valley lone and dim,      And then a deep and darkly rolling river; And then a flood of light—a seraph hymn      And God's own smile, forever and forever.

Like Abraham Lincoln and many of America's great men of the last century, the subject of this sketch was born in a log cabin. Burton Rensselaer Jones made his advent into the world on a farm in Livingston County, New York, December 3, 1845, the third of a family of nine children.

His father, James Jones, was descended from New England stock, being a native of New Hampshire, while his mother, Eleanor Sabina Osborn, was a native of New York State. When about two years old, his parents moved to the little village of Greigsville, New York, where his father owned and operated the general store. They were thrifty, industrious citizens who did not have luxuries but who had sufficient to rear their children with the real necessities of life and to produce that type of self-reliant citizens which characterized the country in the days before the Civil War.

In the winter of 1853 a far-reaching providence entered into the history of the Jones family. That remarkable man of God, Rev. William C. Kendall, held a revival in Greigsville. Although honest and upright, the Jones family were not religious. When the fearless Kendall came to the circuit as a far-famed exponent of the doctrine of "holiness" he faced great opposition, but in spite of obstacles he continued his heroic gospel until the community was stirred for miles around. The work went deep and thorough. In this revival Father and Mother Jones were converted and joined the Methodist Episcopal Church. Later in this meeting Burton was clearly converted. As he knelt at the altar, that holy man of God placing his hand upon the head of the penitent said, "The Lord bless the boy." Afterwards he expressed the conviction that some day he would preach the gospel. This made a lasting impression upon the boy's young heart.

Mr. Jones gives this account of his early days: "I ran well for a season. Prayer was the delight of my soul. I thought the Lord lived in the sky and to look in that direction seemed to inspire my heart. I would call my classmates together at the noon hour, sing and pray, relate my experience and exhort them to seek the Savior. A number were thus led to Christ. After a season, however, I yielded to the influence of my associates and the allurements of Satan, neglected duty, and fell a prey to the enemy."

In company with his parents, he attended a number of the camp meetings on the old Bergen camp ground which was the rallying place for the holiness people of western New York in those days. Here he heard the gospel preached by such giants as Asa Abel, B. T. Roberts, Loren Stiles, Doctor Redfield, Levi Wood, and Benjamin Pomeroy. The type of gospel he heard from these holy men and the demonstrations of divine power which he witnessed made a profound and lasting impression upon him.

Meantime the great upheaval took place in the Genesee Conference resulting in the expulsion of these strong exponents of Christian perfection and the organization of the Free Methodist Church. A revival of primitive Methodism was sweeping over western New York and was breaking out in Illinois and Michigan. In 1864 a Free Methodist society was organized in Greigsville by Rev. Asa Abel. In the following year, Rev. J. A. Wilson, assisted by Rev. G. W. Coleman, held a revival which again swept over the whole countryside in great power. At this time young Jones, twenty years of age, was attending the academy at Geneseo, New York, five miles distant. Although a backslider, the spirit of God came upon him in pungent conviction. As he passed the door of the church one evening the voice of prayer fell on his ear and strangely wrought upon him. Unable to pursue his studies on account of the moving of his conscience, he decided to return home and attend the meetings. A strange sensation crept over him whenever sinners were invited to seek the Lord. The great struggle for his soul was at its height. Every night he moved a seat nearer the front of the church. One night his mother entreated him -- as only a mother can -amid tears to get right with God. Then and there he sought the Lord. As his emotions subsided, the fury of Satan was turned upon him presenting the separation from the world, the reproach of the cross, and the cost of taking the narrow way.

For several days he was in this distressed state of mind. One night after church, sorely tempted and discouraged, he knelt at the family altar. Resolved on victory or death, he settled every controversy and made a complete surrender. As his faith was reaching out, those about him sang:

"My sins are washed away

Through the blood of the Lamb."

Only a few lines had been sung when the clouds broke and the clear witness came at his father's altar about midnight, March 10, 1865. The struggling penitent passed from death unto life. In his own words, "The smiles of a reconciled God decorated the heart which but a few moments before was a dungeon of woe . . . I was inexpressibly joyous. That night was the most blessed night I have ever known. The greater part of it I remained awake praising the Lord."

Having been reared under the ministry of men "mighty in the Scriptures," he had a clear understanding of the theory of Bible holiness. He believed in sanctification as a second work of grace. Since his highest ambition was to be wholly the Lord's, he responded to the invitation to seek a clean heart three days after his conversion. After making a complete self-dedication to God, he received the witness of the spirit that his heart was cleansed. "My own experience," says Bishop Jones, "confirms me in the belief that it is God's will that young converts should be made perfect in love soon after conversion." He immediately cast in his lot with the recently organized Free Methodist Church of which some day he was destined to become one of its bishops.

His consecration was now to be tested. He had often felt the call that he would have to preach the gospel. That had cast a shadow over him before his conversion; but now he felt like Paul "for necessity is laid on me; yea, woe is unto me, if I preach not the gospel." He gladly accepted the call of his Master with the new-born vision that to be instrumental in the salvation of one soul would be worth the sacrifice of a lifetime.

About a year after conversion he was given an exhorter's license and began to fill a regular round of appointments, assisting the pastor on the home circuit which had a number of preaching points. His first sermon was preached in his father's home, from the text, Mark 13:37, "What I say unto you I say unto all, Watch." The authorities had closed the doors of the Methodist Church where the new organization had been worshipping and the meetings were being held in his father's house. At the close of the service his mother said, "Well, my boy, you had a rather hard time."

In the fall of 1867, two years after his conversion, he received a letter from Rev. B. T. Roberts after adjournment of the Michigan Conference saying, "A place has been provided for you on Coldwater circuit with a most excellent brother, W. D. Bishop. Get settled convictions of duty and abide by them." Since he was young and frail in body, his parents were unwilling for him to go to Michigan -- such a step seemed almost presumptuous. Young Jones earnestly put the matter before the Lord, that if it was His will, his parents would give their consent. The next morning his fond mother said, "Well, Burton, if you are satisfied the Lord wants you to go to Michigan you can go." The Lord seemed to say to him, "This is the open door; step into it." In after years he said that this was the critical time of his life. He never ceased to thank God that the right choice was made -- he went immediately to Michigan.

In Michigan he associated with a noble body of self-sacrificing men such as E. P. Hart, C. S. Gitchell, John Ellison and others. During his first year in the itineracy he went through the sieges of homesickness common to youth away from home for the first time, rode over a widespread circuit on a borrowed horse, held revival meetings, suffered the hardships incident to pioneer work, and received as salary one hundred and thirty-one dollars and board among the people.

In September, 1868, he was received on trial at the fourth annual session of the Michigan Conference held at Rainsville, Michigan. The circuits in those days had to be built up by the pastors. Circuits had to be made. The most that could be expected from the conference was a "hitching post" from which to branch out into the regions beyond. Expecting to return to Coldwater, he was surprised when General Superintendent Roberts read off "Rainsville Circuit, B. R. Jones."

For two years he served the Rainsville circuit, covering a large extent of territory. At the Michigan Conference held at Holland, Ohio, he was ordained deacon by Superintendent Roberts. The Michigan Conference then embraced the states of Michigan, Ohio, Indiana, and the Dominion of Canada. Hence long moves were included among the hardships facing the itinerant. The name of  B. R. Jones was read off in the list of appointments for the Mansfield and Windsor circuit in Ohio. During the two years of his service on this circuit he did effective work in opening up new fields.

At the annual conference convening at Delta, Ohio, in 1872, he was ordained elder. He was stationed by this conference on the Evansville and Fort Branch circuit in Indiana, the most distant point in the whole conference. This circuit was pioneer work but he was signally blessed in opening new appointments. At the end of two years of successful labor in the distant field in Indiana, he was elected district elder at the conference convening at Coopersville, Michigan, in 1874. During these first seven years as pastor he averaged $299 a year salary.

After serving as district elder for a period of four years in the Michigan Conference, the Ohio territory was separated from the mother conference and organized at Windsor, Ohio, by Superintendent Hart in 1879 as the Ohio Conference. Mr. Jones was then elected as district elder in the Ohio conference in which capacity he served till 1884. At this time he was afflicted with rheumatism and also his wife died, leaving him with two children. The best solution of his situation was to accept an invitation from Rev. W. A. Sellew to come to Gerry to do evangelistic work and to put the children in the Gerry Home. After one year he accepted a call to return to Spring Arbor to act as pastor and at the same time to teach in the Seminary. Three profitable years were thus spent until he was again elected district elder in the Michigan Conference in 1888.

At the General Conference of 1890, Bishop Roberts, who had also been editor of the Free Methodist, resigned, since the additional work as editor was too heavy a load. Burton R. Jones was then elected editor. Four years later he was elected bishop, in which capacity he served the church until 1919 when he resigned because of failing health.

In his domestic life he met much sorrow. In 1869 he was married to Miss Ella M. Boyd, an excellent Christian young woman from his native town, who was taken by the hand of death about six years afterward. In 1877 he was united in matrimony to another choice Christian woman, Miss Mary E. Sanford of Albion, New York, only to go through the sorrow of bereavement again after a period of six years. In 1895 he was united in marriage to Miss Helen M. Hart, daughter of Rev. and Mrs. E. P. Hart, who tenderly cared for him during his long illness.

As Editor of The Free Methodist

Burton R. Jones' work naturally falls into two divisions, as editor, and as preacher and administrator. During the years of his editorship, he stressed the doctrine of holiness, experimental religion, and reforms. His style as a writer is pointed and direct, without any attempt at rhetorical flourish. Bishop Zahniser gives this description of his literary style:

"As a writer he was clear, instructive and entertaining. When editor of the Free Methodist his editorials were of a high order, always short, spicy and spiritual. Anything from his pen is well worth reading."

A Distinguished People

A good example of his style of preaching is found in the Memorial number of the Free Methodist of December 10, 1912, celebrating the dedication of the Roberts Monument at North Chili, New York.

"Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light, which in time past were not a people, but are now the people of God" (1 Pet. 2:9,10).

From its origin, the Free Methodist Church has borne the marks of a "chosen people," and been distinguished in many respects from the other churches of the age. Unassuming, unpopular, opposed and persecuted by the world and the worldly, these people have received inspiration and courage from the consciousness that God had chosen them and prepared them for a special work. To some extent, at least, God has given success to their efforts to maintain the Bible standard of religion and preserve a pure Methodism. Whenever the unity of the church has been seriously threatened, God has graciously interposed and carried her safely over the crisis. As of ancient Israel, so of God's people today it may be said: "Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency; and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places" (Deut. 33:29).

Evidently the Free Methodist Church is a true child of providence, and her mission is not yet fulfilled. Her foundation is the Rock of Ages, and so long as she keeps her covenant with God she will enjoy the consolations of divine approval and protection. But let us prayerfully consider a few things essential to the future success of the church.

1. Gospel simplicity must be maintained. As sure as she attempts to be like the nations around her, she will be robbed of her power and influence for good. Earnest, humble, holy, uncompromising as were the fathers and mothers of the church, so much every twentieth-century Free Methodist be who would aid in building up the church in righteousness and true holiness. Worldly encroachments must not be tolerated, costly churches, the pew system, choir singing and their usual accomplishments are among the things that the church faithfully discountenanced in her early history, and they are no less fatal to vital godliness today. Extravagance in dress, as forbidden in the Scriptures and excluded by the early Methodists, has been prohibited by the Discipline of the Free Methodist Church from its origin. Membership in any secret society is forbidden. To compromise on any of these lines is destructive to that simplicity and purity that has ever characterized true Free Methodism. Such a people are sure to be a curiosity to some and as great a dread to others. To see people dress as plainly as they did in the days when the mother church excluded from her love feasts all who wore "high heads, high bonnets, ruffles and rings," is rather a curiosity to modern Methodists in fashionable attire.

2. Gospel thoroughness must be maintained. A thoroughly radical (not rabid) line of work, tempered by the Christlike spirit, propelled by Omnipotence, guided by divine wisdom, was never more needed than now. To give countenance to worldly compromises or compromisers is to encourage elements that are destructive to the most vital interests of the church. Ministers and members who are not Free Methodists in principle and in heart, and who attach little or no importance to the issues and principles of the church, are an element of weakness, and will sooner or later sell out to some worldly, time-serving people. The church should be thorough. The "ancient landmark" should be kept so prominent that the people can readily discern the boundaries of God's dominions. One soul thoroughly saved to God and in love with the principles of the church will bring a greater inspiration of real strength and holy enthusiasm than any amount of superficial work.

3. The gospel standard of purity must be maintained. As Methodists we must make a specialty of the work of holiness; not simply as a theory, but as a vital experience to be definitely attained, faithfully lived, and boldly proclaimed. The church is required to "follow holiness " -make a life-work of it. A merely spasmodic effort will not answer the purpose. Holiness should be the all-absorbing theme of every Free Methodist pulpit in the land. It should fire the hearts of all our ministers and spread out through the membership as a leaven that shall work until the whole body is leavened. Thus equipped, the church will stand out as the "light of the world" amid the gross moral darkness that enshrouds the people. Thus far, holy men who earnestly and faithfully preach Bible holiness, denouncing sin of every character, find a warm reception in the Free Methodist Church. The utmost liberty is given to pure Christian testimony. While at times, perhaps, this zeal may not be sufficiently tempered with wisdom, or whatever may be the defects of the church, yet the old banner of holiness still waves unmolested at the masthead. Woe to the Free Methodist preacher that would presume to lower that banner.

4. In thus maintaining the Bible standard of Christian life and conduct, God is pledged to give success to His distinguished people. There is no ground for fear. No weapon formed against such a people can prosper. Their enemies may mock and taunt them, may misrepresent their motives, call them bigots, enthusiasts, and fanatics; infidels may malign their holy religion and scoff at their Redeemer, but while they hold to the grand old standard of salvation from sin through the blood of the everlasting atonement, the combined forces of sin and hell cannot successfully resist their onward march. Thank God! The old ship is "unsinkable." She is able to withstand the tempest of satanic wrath, incident to a voyage over life's rough sea.

It looks very much as though this stalwart vessel, launched with her weather-beaten crew in 1860, would yet make the final landing in safety. Fellow mortal, get on board. Our Father's at the helm.

He wrote an autobiography entitled "Burton R. Jones, His Life and Labors." issued from the press of the Free Methodist Publishing House in 1910. It is a volume of reminiscences of his long years of service, throwing many interesting sidelights on the early history of the church. He also prepared a "Digest of Free Methodist Law" which was the standard interpretation of the Discipline until a new volume was ordered by General Conference in 1935.

As A Minister

It was as a preacher of the gospel that Bishop Jones was at his best. He was concise and simple in his language, sincere in his manner and unctuous in his delivery. He was pre-eminently a preacher on Holiness. He used to say, "If I have a hobby, it is holiness." His preaching was a practical exemplification of his oft-repeated exhortation to the preachers:

"Begin low;
Speak slow;
Rise higher;
Strike fire
Wax warm;
Quit in a storm."

He was a man of unusual courage both in the pulpit and in his contacts with men. This is well illustrated by the following incident:

When John Alexander Dowie was at the height of his influence, Brother Jones attended one of his "great" tabernacle meetings. On the occasion Mr. Dowie was scathingly denouncing Bishop Simpson. At the climax of his tirade he cried out, "Bishop Simpson is a liar. All who believe that I have proven that Bishop Simpson is a liar stand to your feet." The great congregation of his followers arose en masse. Brother Jones remained seated, whereupon Mr. Dowie, pointing to him, cried out, "Who are you sitting in that seat?" Voices from the enthusiastic crowd cried out, "He is a coward. He is a liar. Throw him out." Brother Jones, raising his clear, commanding voice above the noise of the clamoring crowd, cried out, "I am not a coward nor a liar. I travel extensively throughout the United States and am frequently asked about this work. I came today to see and hear first-hand that I might give an intelligent answer to these inquiries. You have declared that Bishop Simpson is a liar and that you have proved this. I do not believe, sir, that Bishop Simpson is a liar or that you have proven your assertion." Voices from the crowd again cried, "Throw him out. Throw him out." But Mr. Dowie quieted the "mob" and Brother Jones remained to the close and walked out quietly. The reader will get a realistic picture of Bishop Jones from the pen of Bishop Zahniser:

"Though not robust in personal appearance, one could not closely contact the subject of this tribute without receiving the impression that he was more than an ordinary man. His splendid shaped head, piercing, expressive, dark eyes back of heavy eyebrows and the whole contour of his countenance would convince the critical observer that he could not be classified with the ordinary commoner. He had a severe attack of rheumatism which would have driven a less determined man to a life of utter dependence. He, however, heroically resolved not only to care for himself and his dependents but also to wage an aggressive warfare and render a worthwhile service to Christ and his fellow men. In his determined spirit there was a dynamo of energy and ambition. He was a living demonstration of the doctrine that, "The only use of an obstacle is to be overcome," and the only right way out of a difficulty is through it. This young man arose superior to his sufferings and with a commendable spirit of courageous confidence he chose a life of conflict and conquest. . . .

"He was a wise and proficient presiding officer and an excellent parliamentarian. Business moved forward with dispatch and precision when he occupied the chair in a deliberative body. In more than a score of years, as my memory serves me, not a single decision rendered by him was reversed by the General Conference.

"Brother Jones was a Spirit-filled man and contended for the freedom of the Spirit in the public worship of the church. He ministered the Spirit to others and contended for that type of spirituality which produced a high standard of practical living and negative as well as positive righteousness. He had a wealth of apt illustrations with which to 'clinch' the truth. In exhorting young preachers against long, dry preaching, he told of a preacher who preached two hours to a sleepy congregation from the text, 'Feed my lambs.' At the close a successful sheep-raiser arose and said, 'I don't know much about preaching, but I have three splendid rules for feeding lambs. First, feed them often. Second, give them a little at a time. Third, GIVE IT TO THEM WARM.'

"Bishop Jones excelled as a preacher. His sermons were masterful, delivered with an unction and power peculiar to himself. According to my thinking and liking I have seldom heard his equal. At the General Conference convening at Greenville, Illinois, in 1903, on the first Sunday morning following the greatest lovefeast I have ever attended, he preached a sermon that in the opinion of many did more to influence the action of the conference favorably than all the speeches delivered on the floor. I can see him now as he passed from one height to another, carrying that great congregation with him. Reaching his climax in describing the devotion, consecration and great sacrifice by which our fathers established the principles of the church he raised his clenched fist and shook it threateningly, crying out, "AND PARALYZED BE THE ARM THAT EVER DARES TO LOWER THE STANDARD." The storm broke upon us in a veritable Pentecost. The preacher took his seat with a halo of glory shining from his countenance."

Burton R. Jones furnishes a shining example of Christian fortitude. In spite of the fact that he was afflicted with rheumatism during nearly all his public life, he served twenty-three years in the pastorate and eldership, four years as editor and twenty-five years as bishop. He preached approximately 8000 times, conducted 475 quarterly meetings, presided at more than 150 conferences, ordained about 350 deacons and elders, dedicated approximately 170 churches, attended 150 camp meetings, and traveled 200,000 miles after his election as bishop.

After his resignation as bishop he was a patient sufferer for the last seventeen years of his life. During one of his last sermons while preaching from his wheel chair, he said the Lord gave him this answer relative to his healing -- Paul's answer, "For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness." During a severe siege of suffering he wrote the following sketch entitled "Saturday Night" which reveals the personality of the man:

Saturday Night

"With firm resolve my steady bosom steal,

Bravely to suffer, though I deeply feel."

As I sit in my room this Saturday night, when the week and the day are dying together, my thoughts go beyond the unseemly clamor of the hurrying world, and memories come to me of bright hopes that were suddenly swept away, leaving only the wound which the dead days have thus far failed to heal.

I can but wonder why my hopes are so often wrecked, while others' joys go on and on. I have often tried to reason why one who is trying to please his Maker (for twenty years I've tried to do right) should so suffer, while others less scrupulous, perhaps, are permitted to walk where the path of life is smooth, and the flowers bloom, and the birds sing.

I cannot help but wonder why life to some is never life, but solely waiting for the end to come. Said a pilgrim sister, "When we reach the eternal shore we shall not care to take the journey again." So many hardships! So much suffering!

This I have tried to understand in my own weak way, and while I have looked, and wondered, and waited, and trusted, the sunshine from the invisible has broken in and touched my soul into perfect peace and rest. Thank God!

Now this Saturday night, reasoning will come back again, and I ask myself why these things should be as they are, and no answer comes, save that wisdom tells me that perhaps it is God's way of teaching me to be better and purer. Has it done so? If not, I trust that it may. The word of faith says, "Hope thou in God."

Job, a "perfect and upright" servant of the Most High God, testifies that, "Man that is born of woman is of few days and full of trouble." And in the bitterness of his heart he cried out, "My soul is weary of life." Yet he was not wicked, (see Job 10:7) and in the midst of his affliction he could say, "Though he slay me, yet will I trust in Him."

Surely, nothing can come out of the darkness of nightly doubt, but fear, and unrest, and the mistake we so often make of not casting our cares fully on the Infinite One.

"Faith brings a glimpse of heavenly day,

That drives the gloom of night away."

So light breaks in from the distant shore. Oh, to live from the turmoil of the world apart, hid with Christ in God, knowing the mysteries of His kingdom, fully prepared for that eternal peace which is to come when "sleep has kissed our eyelids to everlasting rest."

I am becoming more and more convinced that nothing sure and steadfast will there ever be in this life, save the inner consciousness that to "do justly, love mercy, and walk humbly with God" will insure peace of mind here, and joys immortal beyond life's everlasting Saturday night.

He answered the roll call of heaven at Pasadena, California, April 20, 1933. He who had been a heroic sufferer peacefully entered the haven of rest. His resignation to the will of God, even in the furnace, was significantly indicated by his parting words, "Amen! Amen!" Fittingly the funeral service was concluded by twenty-two ministers, in a circle around his casket, singing Charles Wesley's grand old hymn:

"Servant of God, well done!
Thy glorious warfare's past
The battles fought, the race is won,
And thou art crowned at last."