THE UNIVERSITY 
 OF ILLINOIS 
 LIBRARY 
 
 287 <b 
 
 E>22b 
 
 1856 
 
 V. I 
 
THE UNIVERSITY 
 OF ILLINOIS 
 LIBRARY 
 
 287 (o 
 
 E>22h 
 
 1856 
 

 
 
Digitized by the Internet Archive 
 in 2017 with funding from 
 
 University of Illinois Urbana-Champaign Alternates 
 
 https://archive.org/details/historyofmethodi01 bang 
 
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 6F :'i£. 
 
 
A HISTORY 
 
 OF THE 
 
 METHODIST EPISCOPAL CHURCH. 
 
 BY NATHAN BANGS, D. D. 
 
 IN FOUB VOLUMES. 
 
 VOLUME I. 
 
 FROM THE YEAR 1766 TO THE YEAR 1792. 
 
 TENTH EDITION, REVISED AND CORRECTED. 
 
 “How goodly are thy tents, O Jacob ; and thy tabernacles, O Israel,” Num- 
 bers xxiv, 5. 
 
 “Behold, I send an Angel before thee— beware of him, and obey his voice ; 
 provoke him not. — If thou shalt indeed obey his voice, and do all that I speak, 
 then I will be an enemy to thine enemies, and an adversary to thine adversa- 
 ries,” Exod. xxiii, 20-22. 
 
 Ncto^ljork: 
 
 PUBLISHED BY CARLTON & PHILLIPS, 
 
 200 MULBERRY-STREET. 
 
 1856. 
 
“Entered according to Act of Congress, in the year 1839, 
 by T. Mason and G. Lane, in the Clerk’s Office of the Dis 
 trict Court of the Southern District of New-York.” 
 
PREFACE 
 
 TO 
 
 A HISTORY OF THE METHODIST EPISCOPAL CHURCH. 
 
 The following history has been compiled from 
 Wesley’s Works, the British and American Minutes 
 of Conferences, Moore’s and Watson’s Life of the 
 Wesleys, Asbury’s Journal, Lee’s History of the Me- 
 thodists, the Life of Dr. Coke, Lee’s and Garrettson’s^ 
 Memoirs, Abbott’s Life, from historical notices and 
 anecdotes of Methodism found in the Arminian and 
 Methodist Magazines, the Methodist Magazine and 
 Quarterly Review, the Christian Advocate and Jour- 
 nal, together with such original anecdotes and histo- 
 rical sketches as I have been able to collect from the 
 lips of living persons, and my own knowledge. 
 
 For the facts contained in the Introduction, I am 
 indebted chiefly to Bancroft’s “ History of the Colo- 
 nization of the United States” — a work of rare merit 
 and of incomparable worth to the student of Ameri- 
 can history — collating it, however, with others who 
 have written upon the same subject. It would have 
 been no less gratifying to me than edifying to the 
 reader, had it been in my power to give a more par- 
 ticular account of the religious state of the colonies 
 from the beginning to about the middle of the eighteenth 
 
 6733 16 
 
4 
 
 A HISTORY OF THE 
 
 century ; but the space allowed in a short introduc- 
 tion to the history of one denomination of Christians 
 would not admit of a more ample detail of general 
 facts in relation to that period of our colonial history. 
 
 About sixteen years since I commenced writing a 
 “ History of the Methodist Episcopal Church,” and 
 had actually brought it down to about the year 1810; 
 but the whole manuscript was consumed by the dis- 
 astrous fire which destroyed our Book Room and its 
 valuable contents in the winter of 1836. Of this 
 casualty I was not apprized until my return from the 
 last General Conference, when, on searching my pri- 
 vate desk at home, where I thought it had been 
 deposited, my manuscript was not to be found ; and 
 hence the fact was disclosed that it must have been 
 consumed, together with some other documents of a 
 ’similar character, in the conflagration of our book 
 depository. 
 
 It was under the impression that my manuscript w^as 
 in existence that I asked and obtained liberty of the 
 General Conference, in 1836, to have access to their 
 journals and documents, to enable me to complete my 
 design with the greater accuracy and more in detail. 
 Of this privilege, however, I have not been able to 
 make any use in the present volume, as I can find no 
 journal of the proceedings of any General Conference 
 of an earlier date than the year 1800. But should 
 my life and health be spared to complete my work by 
 adding a second volume, I trust I shall be enabled to 
 enrich it with such extracts from those journals as 
 will be found interesting to the general reader, and 
 particularly to those to whom the affairs of the church 
 may hereafter be committed. 
 
 1 
 
METHODIST EPISCOPAL CHURCH. 5 
 
 This latter period of our history abounds in ma- 
 terials, while that embraced in the present volume is, 
 in some respects, comparatively barren, as but few of 
 those who were instrumental in planting Methodism in 
 this country have left particular records of their labors 
 and sufferings, with which the page of history might 
 be enriched. The sources, however, whence my 
 information is derived, are of the most authentic cha- 
 racter ; and I trust it will not be devoid of interest 
 and instruction to those who take pleasure in survey- 
 ing the stones of our temple, and in comparing its 
 present with its past condition, and of anticipating its 
 future prospects and success. But though the ma- 
 terials for furnishing a very particular history of the 
 early days of Methodism in these United States are 
 comparatively sparse, when viewed in their scattered 
 and isolated condition ; yet when carefully collected 
 and put together in consecutive order, they cannot 
 fail to form an interesting and instructive medium of 
 information ; and more especially to those whose spi- 
 ritual welfare is identified with this humble branch 
 of the church of Jesus Christ. This I have endea- 
 vored to do, according to the best of my ability, and 
 hope that whatever errors may be detected by the 
 candid and critical reader, they will be attributed to 
 their proper source, and pointed out with that spirit 
 of friendliness which will ensure their correction. 
 
 In speaking of the authorities on which I have 
 relied for information in the compilation of this his- 
 tory, I feel it an act of justice to refer particularly to 
 Lee’s History of the Methodists, and to Bishop As- 
 bury’s Journal, principally because I think they have 
 not been appreciated according to their worth. 
 
 1 
 
6 
 
 A HISTOKi OF THE 
 
 Though, considered as a whole, the Journal of 
 Bishop Asbury is somewhat dry and monotonous, on 
 account of its diurnal details of incidents of a private 
 character ; yet the historian of Methodism will find 
 it a rich depository of important facts, illustrative of 
 the rise and progress of the work of God in this coun- 
 try ; and he will be both delighted and astonished at 
 the immense labors and no little sufferings which 
 this man of God performed and endured in His holy 
 work. With a view to do justice to his character, 
 I have made Bishop Asbury the principal hero of the 
 narrative, borrowing freely from his journals whatever 
 might tend to throw light upon the subject, and to 
 present fairly and fully the active part which he took 
 in the erection of this spiritual building. He was 
 the father of Methodism in this country, and, as such, 
 deserves a conspicuous place in that temple which 
 his own hands contributed so effectually to erect, that 
 his sons in the gospel and successors in the ministry 
 may look to him as an exemplar for their imitation, 
 and be stimulated and strengthened in their work. 
 
 As to Lee’s History, though it might have been 
 more amplified in some particulars, and less minute 
 in others, yet I consider it the most important narra- 
 tive we have of early Methodism in these United 
 States, and a most valuable text-book for the future 
 historian. Next to Bishop Asbury, Mr. Lee travelled 
 the most extensively through the country, and took 
 an active and important part in the various transac- 
 tions of the church, both in the Annual and General 
 Conferences, as well as in the field of itinerancy, 
 being a preacher of most indefatigable industry iflid 
 steady perseverance. And, what enabled him to state 
 1 
 
METHODIST EPISCOPAL CHURCH. 7 
 
 the facts which he has recorded in his history with 
 the greatest accuracy, he also kept a daily record of 
 his travels, and marked with the eye of a keen and 
 attentive observer whatever came within the circle of 
 his observation. ** Hence many parts of his narrative 
 are made up, particularly those which relate to Me- 
 thodism in some of the southern states and in New* 
 England, from his own knowledge and experience. 
 On him, therefore, I have freely drawn for ^whatever 
 might tend to answer my main design, in presenting 
 to the reader a faithful history of the rise and progress 
 of the Methodist Episcopal Church in these United 
 States. 
 
 In some instances, however, I have found, in col 
 lating them, that the printed Minutes and Mr. Lee 
 particularly in respect to numbers, disagree ; and in 
 such cases the preference has always been given to the 
 public and authorized documents of the church. 
 
 These remarks have been made in reference to 
 these two authors, not with a view to disparage in 
 the least degree others who have written upon the 
 same subject, but chiefly, as before said, because it is 
 believed that their respective merits have not been 
 duly appreciated. It is true Mr. Lee might have 
 been led from some cause to withhold somewhat of 
 that meed of praise which was justly due to Bishop 
 Asbury, on account of which the latter was not well 
 pleased with his history, yet impartial posterity will 
 do justice to them both ; and while is awarded to the 
 first historian of American Methodism the merit of 
 
 * His manuscript journals, which were quite voluminous, 
 were also consumed by the burning of the Book Room. 
 
 1 
 
8 
 
 A HISTORY OF THE 
 
 collecting and recording facts with fidelity, to Bishop 
 Asbury will be given the praise of having contri- 
 buted more largely than any one else in this country, 
 and in his day, to the planting, watering, and prun- 
 ing this tree of righteousness, as well as of having 
 left a faithful record of such events as furnish the 
 historian with materials for his work. To only a 
 small part of this record had Mr. Lee access, as 
 but a small portion of the journals was published 
 until some years after his history was written ; and 
 hence the present history has the advantage of its 
 predecessor in being able to incorporate in its pages 
 much valuable information unknown to Mr. Lee. It 
 has also enriched its pages with matter which, though 
 it might have been in existence, was either beyond 
 the reach of tfiat writer, or was not deemed of suffi-. 
 cient importance to demand his attention. 
 
 Having thus discharged what I consider an obliga- 
 tion to this greater and lesser light of Methodism, 
 both of whom are now doubtlessly enjoying together 
 the reward of their labors and sufferings in the 
 cause of Christ, I proceed to say, that I hesitated for 
 some time whether or not to refer in the margin to 
 every authority I might quote, or on whom I might 
 draw for the facts embodied in the history, or merely 
 to make a general reference, as is done in the com- 
 mencement of this preface. As such perpetual refer- 
 ences would considerably swell the body of the work, 
 without adding any thing to the stock of information, 
 01 to the authenticity of the facts detailed, it was 
 thought most advisable to adopt the latter course. In 
 most instances, however, when any important matter 
 is introduced into the thread of the narrative, or the 
 1 
 
METHODIST EPISCOPAL CHURCH. 
 
 9 
 
 language of others has been used, due credit has 
 been given by a reference to the proper authority. 
 
 That the blessing of God may accompany this 
 effort to trace his providence and grace in his watch- 
 ful care over this branch of his church, and that it 
 may continue to be showered abundantly upon his 
 heritage, until his “ dominion shall he from sea even to 
 sea, and from the river even to the ends of the earth,” 
 the author would unite his fervent prayers with all 
 those who love our Lord Jesus Christ in sincerity . 
 
 N. Bangs 
 
 New-York , July 14, 1838. 
 
A HISTORY 
 
 OF THE 
 
 METHODIST EPISCOPAL CHURCH 
 
 INTRODUCTION. 
 
 In presenting a history of ^ this denomination of 
 % Christians to the reader, it seems proper to introduce 
 it by a few historical sketches of the first settlements 
 of the country, accompanied with an account of the 
 civil and religious state of the people at the time 
 Methodism was introduced. 
 
 The discovery of America by Columbus in 149 2,^ 
 
 # The reader is doubtless aware that the first discovery of 
 America has been attributed to the Norwegians, by whom Ice- 
 land was peopled. It seems indeed indisputable, especially 
 from the documents which have been recently brought to light 
 by “ The Royal Society of Northern Antiquarians,” that as 
 early as 986 Greenland was discovered by a company of Nor- 
 wegians from Iceland, and a settlement effected there by emi- 
 grants from that place. And it is equally true, by the same 
 authority, that these persons, assisted by some of their country- 
 men from Norway, from the year 1000 and onward to near the 
 close of the 13th century, discovered various portions of the 
 coast of North America, from Nova Scotia along down as far 
 south as the Chesapeake Bay, if not even as far as Florida. It 
 seems also that landings were made at a number of places, and 
 a traffic carried on for short seasons with the natives. But it 
 is equally certain that no permanent settlements were made, nor 
 any right acquired to the soil from the aboriginal inhabitants. 
 
 Whether Columbus had any knowledge of these facts, as 
 
 l 
 
12 
 
 A HISTORY OF THE 
 
 awakened a spirit, of bold and adventurous enterprise 
 in Europe to which the minds of men heretofore had 
 been strangers, and gave them an impulse in quite a 
 new direction. The impetus thus given to European 
 adventure received a fresh impulse by the discovery 
 of the northern continent of the new world, by John 
 and Sebastian Cabot, father and son, in 1497, only 
 five years after the intrepid Columbus had solved 'the 
 problem respecting the existence of a western hemi- 
 sphere. 
 
 Within the boundaries of these United States the 
 first permanent settlement was made by the Spaniards ; 
 for though the Cabots were the first to discover the 
 continent, and Columbus the first European who set 
 foot on the islands bordering upon the American coast, 
 it is manifest that no permanent settlement was made 
 on the continent until it was effected by Melendez, 
 who took possession of Florida September 7, in 1565, 
 in the name of his master, Philip II., king of Spain, 
 and on the next day laid the foundation of the town 
 of St. Augustine, deriving the name from the saint on 
 whose day he came upon the coast. 
 
 After many ineffectual attempts by Sir Walter 
 
 some contend, or not, it is certain that he struck out a new path 
 for the discovery of this western world, Inasmuch as the Nor- 
 wegians came across from one of the most northern kingdoms 
 of Europe to Iceland, and probably never dreamed of a connec- 
 tion between America and the south of Europe in the direction 
 taken by Columbus. Nor were there, so far as has been dis- 
 covered, the least tra<^es of civilization on the northern coast of 
 America when taken possession of by Europeans in the 16th 
 century. The adventures of Columbus, therefore, and his im- 
 mediate followers, had all tin' characteristics. of original enter- 
 prise, and of 'priority in discovery, as much so as if the eye of 
 civilized man had never before beheld this western continent. 
 
 1 
 
METHODIST EPISCOPAL CHURCH. 13 
 
 Raleigh, a statesman uniting in himself the qualities of 
 a philosopher, a Christian, and a hero, to found a settle- 
 ment in Virginia, at a place now within the bounds 
 of North Carolina, May 13, 1607, forty-one years 
 after the foundation for St. Augustine was laid, the 
 colony was founded at Jamestown, on James River; 
 the river and town being named in honor of the sove- 
 reign, James I. of England, under whose auspices 
 the enterprise was planned and executed. In the 
 charter granted to this colony, it was stipulated that 
 religion should be established according to the doc- 
 trines and ritual of the Church of England ; and 
 so it continued until after the independence of the 
 United States was achieved. 
 
 The next settlement was made by the “ pilgrims,” 
 who, after a tedious voyage, and many perilous es- 
 capes, landed on the Plymouth Rock, on Monday, 
 December 1 1, 1620. This was the foundation of the 
 colonies of New-England ; and it was made by a 
 company of bold, independent, religious adventurers, 
 who fled from persecution in the old, to seek an asy- 
 lum of religious liberty in the new world. 
 
 From this small settlement the state of Massachu- 
 setts dates its origin. These pilgrims had imbibed 
 the principles of Congregationalism, and hence this 
 system became, in the growth of the colony, the 
 established, and, in some respects, the intolerant reli- 
 gion of the land ; and, with some mitigation in the 
 sternness of its principles, which grew out of the im- 
 provements of the times and the progress of civil and 
 religious liberty, remained so until some time after the 
 revolution had effected the independence of these 
 United States. 
 
 1 
 
14 
 
 A HISTORY OF THE 
 
 In 1623 settlements were established on the banks 
 of the Piscataqua River, and Portsmouth and Dover 
 are among the oldest towns in New-England. These 
 were included in the grant made to those who after- 
 ward were instrumental in rearing the state of New- 
 Hampshire, in which the same religious principles 
 predominated that characterized Massachusetts. 
 
 In 1634 the colony of Maryland was settled by 
 Mr. Calvert, a descendant of Lord Baltimore May 
 27th of this year Mr. Calvert founded the village of 
 St. Mary’s, situated on the river of the same name. 
 Though a Roman Catholic, yet, witnessing the intole- 
 rant spirit which reigned at home, and also pervaded 
 to some extent the colonies in the new world, he was 
 careful to provide for the free exercise of religion un- 
 der his chartered rights : and thus a Roman Catholic, 
 adhering to a system of religion justly considered the 
 most intolerant of all the modifications of Christianity 
 extant, had the honor of exhibiting to the savages and 
 settlers of this western world the first example of re- 
 ligious freedom. And among all the colonies, none, 
 except that of Rhode Island, were more strenuous as- 
 serters of civil and religious freedom, as exhibited in 
 a truly republican government, than were the first 
 settlers of Maryland. 
 
 The next founder of a pure religious republic was 
 Roger Williams. After suffering various persecutions 
 from the magistrates of Massachusetts, for the bold, 
 Scriptural, and rational manner in which* he asserted 
 and vindicated the principles of civil and religious 
 liberty, he became a voluntary exile from the colony 
 to which he had come to avoid religious persecution 
 at home, and, in company witli five companions, 
 1 
 
METHODIST EPISCOPAL CHURCH. 15 
 
 landed at a place in the wilderness which he called, 
 as a pious memento of the goodness of God toward 
 him and his fellow exiles, Providence , affirming in the 
 fulness of his heart, “ I desired it might be for shelter 
 for persons distressed in conscience.” This happened 
 in June, 1636, and was the beginning of the colony 
 of Rhode Island. As it was a love of religious free- 
 dom which led to the settlement of the. colony, so it 
 has ever continued to be distinguished by this excel- 
 lent trait of the Christian character. 
 
 From the colony of Massachusetts, Connecticut 
 received its first emigrants ; and, in 1661, under the 
 government of the estimable Winthrop, the new settle- 
 ments of Hartford and New-Haven, hitherto indepen- 
 dent of each other, became united under one charter 
 — a charter which guarantied to them the rights of 
 conscience and the blessings of civil liberty. As the 
 settlers of this part of the country were the like hardy 
 sons of the puritans with those who built up the co- 
 lonies of Massachusetts and Rhode Island, so they es- 
 tablished for themselves similar regulations in respect 
 to religion and morals, distinguished by a rigid ad- 
 herence to the Scriptures, as interpreted and applied 
 by the Congregationalists. Though less * severe to- 
 ward other sectarists than their elder brethren, yet 
 they were exclusive in their views of church order 
 and discipline, and so remained even after the tree of 
 liberty had succeeded the pillar of royalty. * 
 
 As early as 1615, six years after Hudson entered 
 the noble river which .bears his name, a settlement 
 was begun by the Dutch on Manhattan Island, (now 
 New-lTork,) and probably in the same year at Albany. 
 The political and religious disputes with which the 
 
 1 
 
16 
 
 A HISTORY OF THE 
 
 states of Holland were agitated at that time, very 
 much retarded the progress of the infant settlement in 
 this colony. These having in a measure subsided, 
 soon after, through the agency of the Dutch West 
 India Company, the work of colonization went for- 
 ward more prosperously, and New-York soon took its 
 destined place among American colonies, as one of the 
 stars which was to illuminate this western hemisphere. 
 As traffic, not religion, nor civil liberty, led to the 
 first settlement of this portion of our country, it was 
 not only slow in its progress, but undistinguishable 
 for any other religious or civil character than that 
 which pervaded the institutions of Holland. They 
 were Protestants of the Calvinistic school, and aristo- 
 cratic in their civil institutions. The progress of 
 events, however, introduced various sects into the pro- 
 vince, subject to those restrictions which the colonial 
 legislature saw fit to impose. 
 
 In 1631 the state of Delaware received its first 
 emigrants from Holland, under the guardianship of 
 De Vries, who established themselves near the site 
 of Lewistown. These were under the influence of 
 the same principles with those who had taken posses- 
 sion of Ndw-York. It afterward, in the year 1638, 
 received an accession of emigrants from Sweden, 
 who formed a settlement near the mouth of Chris- 
 tiana Creek. Of the religious state of this colony 
 little is known, only that, when they sailed, they were 
 provided with a religious teacher. The Reformation, 
 however, had already taken firm hold of Sweden, and 
 hence we may presume that Protestantism was early 
 interwoven in their civil compact. 
 
 In 16G4 New-Jersey received a separate and in 
 I 
 
METHODIST EPISCOPAL CHURCH. 17 
 
 dependent colonial existence. Before this period it 
 had been claimed both by the Dutch, Swedes, and 
 English, and the settlers were from each of these na- 
 tions, most of whom from the older colonies which 
 had been established on the continent. The charter 
 by which the people held their rights contained the 
 seeds of civil and religious liberty, and all claimed 
 the right of worshipping God according to the dictates 
 of their consciences. What was called “ West 
 New- Jersey,” was first settled by the Quakers, who 
 established themselves on the east bank of the De- 
 laware River, and founded the town of Burlington 
 in 1677. 
 
 About the year 1660 North Carolina was colo- 
 nized. It was first peopled by some adventurous 
 emigrants from New-England and Virginia, by whom, 
 however, it was soon* abandoned, on accqunt of the 
 rigorous measures adopted by the wealthy proprietors, 
 to whom the country was granted by King Charles II. 
 Unlike most of the other colonies, this appears to have 
 been undertaken by its original proprietors for the sake 
 of improving their fortune ; but so widely had the seeds 
 of civil and religious liberty been sown in the Ameri- 
 can soil, that it was extremely difficult, if indeed not 
 impossible, to plant any colony here, with a prospect 
 of success, without the nutriment of rational liberty. 
 Accordingly, the proprietors were compelled to yield 
 to the spirit of the times, and grant, to the settlers o.f 
 North Carolina the liberty of self-government; and, in 
 the language of the historian of those times, “ the shield 
 of ecclesiastical oppression was swathed in indepen- 
 dence.” Then were they enabled to take a stand 
 among the sister colonies, as another star in the bright 
 
 2 1 
 
18 
 
 A HISTORY OF THE 
 
 constellation which began to shed a lustre in this 
 western hemisphere. 
 
 In 1670 South Carolina was founded, and the first 
 settlement was made on the banks of Ashley River, 
 of which, however, nothing now remains to mark the 
 spot, except the line of a moat which served for a de- 
 fence against the natives. This colony, resisting the 
 attempts which were made by the proprietaries to 
 establish a despotic government, was established on 
 the basis of republican liberty, by which the rights of 
 conscience were guarantied to the colonists. The 
 first permanent settlement was made on a neck of 
 land called Oyster Point, now the city of Charleston, 
 in 1673. The principles of religion were early in- 
 corporated in the civil institutions of South Carolina, 
 granting to all sects the liberty of worshipping God 
 in the manner most agreeable to themselves, and th6 
 colony was enriched by many of those pious and per 
 secuted Huguenots, who fled from the intolerance of 
 the bigoted Louis XIV., whose troubled conscience 
 played easily into the hands of his stern and more 
 bigoted advisers. 
 
 The colony of Pennsylvania was first settled by 
 Quakers, chiefly emigrants from West Jersey. But 
 in 1682 William Penn himself arrived in the Dela- 
 ware, and landed at Newcastle, on the western bank 
 of that noble river, where he found a company of 
 Swedes, Dutch, and English, to welcome his approach. 
 In Chester lie found a few of his honest followers. 
 In the early part of the month of November he landed 
 at the site of Philadelphia; and the next year he 
 formed the grand treaty with the Indians beneath the 
 shade of a lofty elm, by which they mutually bound 
 1 
 
METHODIST EPISCOPAL CHURCH. 19 
 
 themselves in | perpetual covenant ot peace and 
 friendship. As the emigrants who founded this co- 
 lony were voluntary exiles from religious persecution 
 in England, and were guided by an unconquerable 
 love of liberty, they took care to guaranty to all the 
 rights of conscience, and to guard, in the most sacred 
 manner, the original interests of the aboriginals of the 
 country. And it is due to historic truth to say, that 
 William Penn surpassed all his competitors in his 
 strict adherence to the terms of the treaty with the 
 Indians, and in commanding their respect and confi- 
 dence. The name which was given to the colony, 
 Pennsylvania , (Penn's Woods.) indicated his own right 
 in the soil, a right secured by a double purchase, first 
 from his king, and secondly from the natives, while the 
 name given to the city (Philadelphia, meaning brotherly 
 love) served as a memento of the sacred principle 
 which bound them together as a band of brothers. I 
 need hardly add that this state has ever been distin- 
 guished for its stern adherence to those principles of 
 liberty and equality by which it was first bound together. 
 
 The colony of Georgia was established in 1733, 
 under the patronage of General Oglethorpe, chiefly 
 by members of the Church of England. In 1736 
 the colony was visited by the Rev. Messrs. John and 
 Charles Wesley, at the request of the trustees and 
 governor of the colony, as missionaries to the Chero- 
 kee Indians. Here, also, the principles of civil and 
 religious freedom were interwoven into their institu 
 tions, and have since guided their legislature in their 
 civil enactments. 
 
 Settlements were made in Vermont between the , 
 years 1744 and 1749. The oldest town, Benning- 
 
 I 
 
20 
 
 A HISTORY OF THE 
 
 ton, was chartered in the latter year. In 1777, a 
 constitution, plain and simple in its provisions, and the 
 most democratic of any of the states in the union in 
 its principles, was formed and adopted. Under ihis^ 
 instrument the rights of conscience are secured alike 
 to all the citizens of the state, though the original set- 
 tlers were principally of the Congregational order, being 
 emigrants from the older New-England states. Here, 
 therefore, religious freedom is enjoyed without any 
 legal restraint, and all denominations sit quietly “ un- 
 der ther own vines and fig-trees,” enjoying the fruits 
 of their industry and the blessings of a gospel ministry. 
 
 This account of the first settlement of our country 
 has been given for the purpose of showing the mate- 
 rials out of which our republic was gradually framed ; 
 and though they were somewhat heterogeneous in their 
 character, coming from different states and kingdoms 
 of Europe, speaking a variety of languages, habituated 
 to divers laws and usages, and professing different 
 forms of Christianity, they were all strongly imbued 
 with the principles of civil and religious liberty ; and 
 though some of the original projectors of the schemes 
 of American colonization were actuated by motives 
 of avarice, and the proprietaries of the lands were pos- 
 sessed strongly with aristocratic and baronial feelings 
 and views, they were resisted by the colonists them- 
 selves as adopting principles and pursuing measures 
 incompatible with their rights as freemen : while most 
 of those who embarked in this grand enterprise were 
 led to it from a dread of the persecution to which they 
 were exposed at home, and a desire to obtain that 
 liberty of conscience in religious matters which God, 
 the Holy Scriptures, and the fitness of things proclaim 
 1 
 
METHODIST EPISCOPAL CHURCH. 21 
 
 and sanction as the birthright of all rational beings. 
 Hence the cheerfulness with which they submitted to 
 the disfranchisement of their rights as subjects of their 
 respective governments in their own countries, the pa- 
 tience and perseverance with which they bore their pri- 
 vations and hardships “ as ‘strangers and pilgrims” in 
 “ the howling wilderness,” among savages, wolves, 
 and tigers, as well as the facility and determination 
 with which they resisted all encroachments upon their 
 chartered rights as Christians and freemen, and finally 
 succeeded in establishing their independence on a 
 broad, and as we humbly hope, an enduring foundation. 
 
 For though these people came from a land where 
 monarchy reigned, and aristocracy triumphed over the 
 liberties of the many, and some of them from coun- 
 tries where high-toned episcopacy, priding itself in its 
 hereditary exclusive powers and privileges, had as- 
 serted the divinity of its origin ; yet neither the mo- 
 narchy nor the aristocracy, nor yet the episcopacy 
 emigrated; neither a monarch, bishop, nor archbishop 
 ever trod the North American soil! Enjoying their 
 emoluments at home, and living in luxurious indolence 
 on their own ample patrimonies in the bosom of their 
 friends, protecting and being protected by each other, 
 these hereditary lords of the soil and of the church 
 were content to let the people seek an asylum from 
 their oppression where alone they could enjoy those 
 blessings for which they in vain sighed, and sought, 
 and prayed in their own country. They were the 
 people, therefore, and not their oppressive rulers, aided, 
 indeed, in some instances, by a few high-minded and 
 philanthropic spirits, who could claim kindred with 
 “ high blood ” who emigrated to these shores. Galled 
 
 1 
 
22 
 
 A HISTORY OF THE 
 
 and oppressed at home, they $ed for refuge to this 
 savage wilderness. And having thus fled, and esta- 
 blished themselves in little independent communities, 
 where they could enjoy the sweets of liberty, they 
 w*ere not to be deprived of this, their second life, with- 
 out a struggle. And though in a few instances some 
 of them transcended their original rights by an attempt 
 to exclude others from participating in the privileges 
 which they justly claimed for themselves, and thus 
 exhibited an inconsistency to which human nature is 
 remarkably prone, yet all these things were so over- 
 ruled by a benignant Providence, that they, eventuated, 
 in conjunction with other causes which were at work 
 simultaneously with these, and which lay deeply im- 
 bedded in the human heart, in the total overthrow of 
 civil and religious despotism in this country, and the 
 final establishment of a Scriptural and rational liberty, 
 with which generations of men have been blessed, 
 and which shall continue to pour its blessings upon 
 generations yet unborn. Yes — the undying truths which 
 were elicited from mind by the settlement of America 
 are destined to that immortality which shall live and 
 flourish until time shall be no more. For though the 
 fabric which they have contributed to raise should, by 
 the folly and wickedness of men, be crumbled to the 
 dust, these truths shall never die — shall never be for- 
 gotten ; but shall live in the page of history, in the 
 song of the poet, and shall flash and blazon from the 
 eloquent longue of the statesman, the jurist, and the 
 advocate of Christianity, so long as mind remains free 
 to act. And more than all — that Christianity which 
 is destined to “ cover the earth as the waters cover 
 the great deep,” shall diffuse those sacred truths over 
 1 
 
METHODIST EPISCOPAL CHURCH. 23 
 
 the wide earth, and transmit them, in all their fresh- 
 ness and lustre, from generation to generation, until 
 time shall resign its records to eternity ! 
 
 It cannot be expected, nor even allowed, that I 
 should attempt any thing like a history of the pro- 
 gress of the settlements on our continent in this brief 
 introduction. Nothing more, therefore, is intended 
 than such a cursory glance at things as is necessary 
 to show the state of the country at the time Method- 
 ism was planted on these shores. A few general 
 remarks, therefore, on the progress of the settlements 
 and the general state of society only can be expected. 
 
 It seems from the history of these times that, about 
 the year 1686, attempts were made by the governor 
 of New-York to reduce all the colonies under his 
 sway, and thus to introduce a despotism into the new, 
 as hateful to its free-born inhabitants as was the 
 tyranny from which they had fled in the old world ; 
 but the happy revolution which was effected in Eng- 
 land in 1688, by the crowning of William, prince of 
 Orange, king of Great Britain, was soon felt throughout 
 the American colonies ; and acting under the influence 
 of this general pulsation of liberty, they resisted the 
 tyranny of Andros and his party, proclaimed William 
 and Mary, their Protestant sovereigns, and ceased 
 not their efforts until they fully regained their char- 
 tered rights. Thus the spirit of liberty, which emi- 
 grated with the pilgrims and their compatriots, rose 
 victorious over all opposition, and prepared for itself 
 a habitation in these western wilds. At this memo- 
 rable era, Providence had so ordered matters that the 
 colonies hitherto claimed by several European powers 
 were all united undft the jurisdiction of Great Britain 
 
 1 
 
24 
 
 A HISTORY OF THE 
 
 At this time, the number of inhabitants in the several 
 provinces is computed to be about 200,000, all im- 
 bued with the spirit of liberty, and many of them 
 actuated by the purest principles of Christianity. It 
 is true, that as the number of inhabitants increased, 
 and the means of enjoyment were multiplied, vicious 
 indulgence corrupted the minds and morals of many ; 
 and the spirit of avarice, mingling in their councils, led 
 to those infringements upon the rights of the aborigi- 
 nal tribes which tended to provoke and irritate them, 
 until acts of barbarous retaliation produced mutual 
 hatred and sanguinary conflicts, often to the destruc- 
 tion of whole villages of white people, and the exter- 
 mination of Indian tribes. These bloody wars, while 
 they tended to an alienation of affection between the 
 colonists and the savages, had a deleterious influence 
 upon the interests of pure religion, as they must have 
 awakened an animosity toward each other incom 
 patible with that benign religion which breathes naught 
 but good will toward mankind. 
 
 It is but justice, however, to remark, that our pil- 
 grim fathers were by no means unmindful of the moral 
 and spiritual interests of the aborigines of the country. 
 As early as the year 1646 measures were adopted 
 by the general court of Massachusetts for the con- 
 version of the natives ; and the Rev. John Eliot, 
 justly styled the apostle to the Indians, undertook to 
 carry the benevolent object into execution. Such 
 was the success attending his labors, and those who 
 aided and followed him, that in the several towns of 
 Now-England there were, in 1696, no less than 
 thirty Indian churches. In later times, namely, in 
 1744, the Indian settlement at tile forks ol the Dela 
 
 I 
 
METHODIST EPISCOPAL CHURCH. 25 
 
 ware was visited by the pious and indefatigable Brain- 
 erd, whose evangelical labors were blessed to the con- 
 version of numbers of these children of the desert. 
 About the same time, the Moravians established mis- 
 sions among several of the North American Indians ; 
 and they have continued them with various degrees 
 of success until this day. But though some vestiges 
 of these primitive labors remain to the present time, 
 the wars with the natives, particularly those with the 
 famous chief King Philip, in 1675 and 1676, nearly 
 extinguished the flame of missionary ardor which 
 began to enlighten and warm the wigwams of the 
 Indians, and spread a dark gloom over those bright 
 prospects which had appeared in this western hemi- 
 sphere ; and as these children of the forests gradually 
 receded from the sun of civilization into the trackless 
 wilderness, they forgot the instructions of the Chris- 
 tian missionary, and plunged deeper and deeper into 
 the mire of heathenism. Recent efforts, however, 
 for their conversion give the Christian philanthropist 
 hopes of their future reclamation to the blessings of 
 Christianity and civilization. 
 
 In respect to the general state of religion and mo- 
 rals in the colonies from the memorable revolution 
 alluded to ‘in 1688, it is not possible to enter into 
 details, even were authentic documents at hand, in the 
 limits allotted to this introduction. In the New-Eng- 
 land colonies, however, the institutions of the gospel 
 were amply provided for by law ; for those pious pil- 
 grims who first peopled that part of the country, 
 secured, by legal enactments, the ministry and ordi- 
 nances of the gospel for every parish in the country ; 
 and though, in some instances, at particular times, 
 
 1 
 
26 
 
 A HISTORY OF THE 
 
 they betrayed an intolerant spirit, particularly in Mas 
 sachusetts, toward the Quakers and other sectarists, 
 they generally exemplified a strong attachment to the 
 interests of Christianity, preaching and enforcing its 
 truths among the people. While, therefore, we may 
 shed a tear over those weaknesses which led to the 
 persecution of the Quakers, and those superstitions 
 which dictated the sanguinary measures for the extir- 
 pation of witchcraft, by the people of Massachusetts, 
 we must at the same time admire that inflexibility of 
 purpose with which they maintained the institutions 
 of the gospel, and the wisdom and zeal they displayed 
 in the Christian education of their youth. Churches, 
 school houses, ministers, and teachers were generally 
 provided in every town and parish throughout the 
 country. New-England, therefore, may be considered, 
 in some sense, as the nursery of religion and morals 
 in these United States. 
 
 Notwithstanding, however, those provisions in favoi 
 of the ordinances of Christianity, I believe it may be 
 said, without any unjust disparagement of their cha- 
 racter, that, at the time Methodism was introduced, 
 experimental and practical religion was at a low ebb 
 even in the New-England provinces. Some portions 
 of the country had, to be sure, been visited from time 
 to time with revivals of religion ; but it is an evidence 
 of the low state of religion and morals to know that 
 these had provoked powerful opposition, even from 
 the very congregations among whom they commenced. 
 What pious and enlightened mind does not feel emo- 
 tions of sorrow at the recollection of the melancholy 
 fact, that the Ilev. Jonathan Edwards was compelled 
 to leave his ministerial charge at Northampton, be- 
 1 
 
METHODIST EPISCOPAL CHURCH. 27 
 
 cause he so zealously enforced the doctrines and 
 morality of the gospel upon the youth of his congre- 
 gation ! He, however, and those who acted with him 
 in his gospel labors, were instrumental in reviving 
 experimental godliness to a considerable extent in the 
 Congregational churches of New-England. 
 
 About the same time that these men of God were 
 striving to revive the spirit of primitive Christianity 
 in the hearts and lives of the people, the country was 
 blessed with the labors of the pious and gifted White- 
 field. His powerful voice was heard, in accents of 
 evangelical warning, instruction, and entreaty, from 
 Georgia, all along the coast, in the cities and villages 
 through the New-England provinces, to the extreme 
 settlements of our northern and eastern frontiers. Nor 
 did he speak in vain. The fire of evangelical love 
 was kindled in many hearts in the several places 
 which he visited. But he was like a blazing comet. 
 Though he burned and blazed as he went, and left a 
 trail of gospel light behind him, it did not long con- 
 tinue to shoot forth its scintillations. He organized 
 no societies whose influence might be felt and diffused 
 on the surrounding population. And though he ex- 
 cited some individuals, called in derision by their 
 enemies “New Lights,” to follow his track, they 
 were “ few and far between and having no concert 
 of action, their lights soon became absorbed in the 
 darkness which environed them. 
 
 In Virginia, the oldest colony among the twelve 
 original provinces, the English Church had a legal 
 existence, and the clergy were under the jurisdiction 
 of the bishop of London ; and though other sects 
 were tolerated, they were abridged of many of their 
 
 1 
 
28 
 
 A HISTORY OF THE 
 
 rights, and were obliged to succumb in some respects 
 to the privileged order. It appears, however, from 
 the history of these days, that, at the time of which we 
 are speaking, pure religion exerted but little influence 
 on the great mass of the people, though doubtless 
 there were here and there those who sighed in secret 
 for . the liberty of God’s children, and looked forward 
 to better days. A few Presbyterians, and a more 
 numerous company of Baptists, were scattered among 
 the people of Virginia, among whom we may presume 
 that experimental and practical godliness was more 
 generally exemplified than among the members of the 
 established order ; for, as to the clergy of the latter, 
 it is acknowledged on all hands, that, with a very few 
 exceptions, they were far gone from the spirit and 
 practice of their original righteousness, as taught in 
 the formularies of their church. 
 
 In the middle provinces, comprehending New-York, 
 New-Jersey, Delaware, Pennsylvania, and Maryland, 
 there was a mixture of Churchmen, Dutch Reformed* 
 Presbyterians, Baptists, Quakers, Lutherans, Roman 
 Catholics, and some minor sects, exercising their pe- 
 culiarities, and exerting various degrees of influence 
 in favor of the general principles of Christianity. 
 Among these, particularly the Presbyterians and Dutch 
 Reformed, were to be found men of profound learning 
 and fervent piety ; but their influence was chiefly 
 limited to the bounds of their respective congrega- 
 tions, and could not, therefore, extend to the great mass 
 of the population. We may hope, however, that 
 among the folio wers of Penn, the descendants of the 
 Hug- lcnots, the insulated societies of the Baptists, as 
 well as the others we have enumerated, there were 
 
 t 
 
METHODIST EPISCOPAL CHURCH. 
 
 29 
 
 found those “who worshipped God in the Spirit, and 
 had no confidence in the flesh.’’ Still it must be said, 
 in truth, that experimental and practical piety was 
 confined to comparatively few, and that the great mass 
 of the people were given up to their sports and plays, 
 living without God in the wmrld. 
 
 In respect to the more southern colonies of the 
 Carolinas and Georgia, though all sects were tolerated 
 in the free exercise of their religious rites and cere- 
 monies, the first settlers being chiefly of the established 
 Church of England, their descendants generally 
 cleaved to this form of Christianity, and were, like 
 those in Virginia, generally immersed in the pleasures 
 of the world. The persecutions endured by Messrs. 
 John and Charles Wesley in Georgia, in 1736, are no 
 slight proofs of the low state of religion in the colony 
 of Georgia at that time. Nor have we any reason to 
 believe that it was in higher repute in the Carolinas. 
 And though the subsequent visits of Whitefield had 
 awakened a spirit of religious inquiry in many minds 
 in those, as w T ell as in other parts of the country, as 
 before stated, it had but an isolated influence ; and 
 for the want of coadjutors and successors to carry 
 forward the work he was instrumental in beginning, 
 by a regular organization and concentrated action, its 
 effects had gradually disappeared, except in a few 
 individual cases. His name, however, will ever be 
 revered by the pious, as the founder of the Orphan 
 House of Savannah, the Academy in Philadelphia, 
 and as the instrument of the conversion of thousands 
 of souls on this western continent. Had he followed 
 in the track of Wesley, and adopted his enlarged 
 views of the Divine goodness in the work of redemp- 
 
 1 
 
30 
 
 A HISTORY OF THE 
 
 tion by Jesus Christ, instead of the narrow views of 
 Calvin respecting unconditional election and reproba- 
 tion — a doctrine which distinguished the Congrega- 
 tional, Presbyterian, Dutch Reformed, and most of 
 the Baptist churches in this country — he had achieved 
 a victory in the name of his divine Master much 
 more enduring and beneficial in its effects upon the 
 interests of true religion. J^et the history of the two 
 men, and the results of their labors, decide the truth of 
 this remark. Whitefield was “ a burning and shining 
 light,” but “ the people rejoiced in his light” for a 
 short season only ; while Wesley blazed in the sym- 
 bolical heavens as a star of the first magnitude, col- 
 lecting around him a cluster of inferior luminaries, 
 forming a nebule around which others have gathered, 
 and still continue to gather, emitting various degrees 
 of light and heat in the world around them. White- 
 field followed Wesley to Savannah ; and though nei- 
 ther of them continued his labors so as to produce 
 much permanent effect, yet while the Orphan House 
 has crumbled to ruins, and its decaying vestiges re- 
 main as a sorrowful memento of the benevolence of 
 its founder, Methodism, as it was framed and fashioned 
 by Wesley, has taken deep root in Savannah, and is 
 thriving, under the nursing care of his sons in the 
 gospel, throughout the surrounding country. 
 
 These remarks, I trust, will be duly appreciated 
 by the reader, while lie reflects that at the time of 
 which we are now speaking, notwithstanding those 
 pious efforts, pure religion, holiness of heart and life, 
 exerted but a feeble and limited influence upon those 
 colonics ; and that therefore a reformation was loudly 
 1 
 
METHODIST EPISCOPAL CHURCH. 
 
 31 
 
 called for to bring the people under the hallowing 
 influence of the gospel of Jesus Christ. 
 
 It will be seen by the foregoing sketch that the 
 general state of things in this country about the middle 
 of the eighteenth century, the time when the Wes- 
 leyan missionaries commenced their evangelical labors, 
 was highly favorable to Christian effort. In some of 
 the provinces the institutions of religion were esta- 
 blished by law ; and in all, Christianity was received 
 as a revelation from God, and its ministers and ordi- 
 nances were protected by the governments, and in 
 many, a free toleration was allowed to all sects and de- 
 nominations. And though infidelity in various shapes 
 secretly pervaded the minds of many, insensibly shak- 
 ing their faith in the authority of the sacred Scrip- 
 tures, and thereby corrupted their minds and morals ; 
 yet Christianity, in some form, was the religion of 
 the country — the sacred Scriptures were circulated 
 in the vernacular language of the people — the Sab- 
 bath was considered as a holy day, consecrated to 
 sacred purposes — churches had been erected — schools 
 and colleges established — the ministers of the gospel 
 were settled in most of the parishes in the eastern 
 and northern provinces, and in many of the middle 
 and southern — and the great mass of the people, 
 though speaking divers languages, professed reli- 
 gion under some of its external forms and usages. 
 Under these circumstances, it may be truly said, that 
 this was a favorable soil for evangelical missionaries 
 to enter upon the culture of, in the hope of returning 
 with “joy, bringing their sheaves with them.” The 
 general bias was in favor of Christianity, so far at 
 least as its external form was concerned ; its doctrines 
 
32 
 
 A HISTORY OF THE 
 
 were generally believed, its ministers honored, and 
 in many places its ordinances respected. 
 
 Those missionaries, therefore, who came here, were 
 not in like circumstances with those who visit pagan 
 nations. These have to begin every thing anew ; 
 they must fell the trees of pagan superstition, and 
 break up the fallow ground of infidelity, and sow the 
 seeds of Christianity often “ in stony ground and 
 if they are so favored as to deposit them “ in good 
 ground,” it is after a long and laborious preparation. 
 But here were a “ people prepared for the Lord.” 
 “ They were ripe for the harvest.” The missionaries 
 addressed themselves to a people generally who al- 
 ready believed their message, or at least believed in 
 the. authority of the Holy Scriptures, to which they 
 appealed for the truth of what they delivered. If 
 they demurred at all, it was at those peculiarities by 
 which their conduct, their mode of life, their manner 
 of preaching, and some of their doctrines were dis- 
 tinguished. What these were, we shall see hereafter. 
 All these things were favorable, and promised the 
 happiest results as the fruit of their toil. 
 
 Another favorable state of things was, that the 
 colonies were no longer, as they had been at some 
 preceding times, subject to different European govern- 
 ments, though existing and acting under their separate 
 colonial legislatures and local governors ; they were 
 all under the supreme jurisdiction of Great Britain, 
 and its legislature possessed the ultimate control of 
 their affairs, limited only by their respective charters. 
 And, in this state of things, as the Wesleyan mis- 
 sionaries carpe from England, they came to their own 
 brethren, preaching u Jesus and the resurrection” to 
 L 
 
METHODIST EPISCOPAL CHURCH. 33 
 
 their fellow-subjects. And, moreover, as the princi- 
 ples of liberty had been diffused through these several 
 communities, and were guarantied to them in their 
 chartered rights, the gospel might “ have free course 
 run and be glorified.” The missionaries, therefore 
 had not to contend either with foreigners, “ a people 
 of a strange tongue,” who might look upon them as 
 intruders upon their soil, or with legal restraints im 
 posed upon the rights of conscience ; though in some 
 of the provinces they were not allowed, in conse- 
 quence of legal enactments, the full exercise of all 
 their functions as ministers of the gospel, yet in others 
 they were, and they could not be legally prevented 
 in any from proclaiming the glad tidings of salvation 
 in the name of Jesus Christ. This was a state of 
 things hardly to be found at that time in any other 
 part of the globe. Thus had God prepared the way 
 for the spread of his gospel on this newly-discovered 
 continent. 
 
 It must not be supposed, however, that all the 
 people in the country were professedly religious. 
 Though the above is an accurate account of the state 
 of things in general, yet, as before remarked, infidelity 
 had insinuated itself into the minds of some, while 
 many others, perhaps the great majority, had their 
 religion yet to choose. As experimental and practi- 
 cal godliness was not generally enforced upon the 
 congregations where the ministry and ordinances of 
 Christianity were established, a dry morality, and a 
 lifeless attention to external rites and ceremonies among 
 professors of religion, were substituted for that fervor 
 of piety and joy in the Holy Ghost by which holy 
 Christians are distinguished. This state of things 
 3 1 
 
34 
 
 A HISTORY OF THE 
 
 accounts for the general opposition which was mani- 
 fested to the pure doctrines of Christ, particularly to 
 justification by faith in Christ, and the witness and 
 fruits of the Spirit, when they were proclaimed by the 
 first Methodist preachers. 
 
 But in giving a true and full state of the country, 
 there is another thing which must not be forgotten — 
 I allude to slavery. It is well known to all, that, at an 
 early period of our colonial history, the slave trade made 
 its way, in all its detestable character, to our shores ; 
 and at the time of which we are now speaking, notwith- 
 standing the resistance made to it, in its first appearance 
 by the colonial legislatures, it had become interwoven 
 in nearly every civil compact in the country. This 
 had introduced an exotic, uncongenial population into 
 our country, not only differing in color from the mass 
 of the people, but bowing in servitude to the masters 
 of the soil. It will be found in the sequel that the 
 Wesleyan missionaries were among the first, if indeed 
 not the very first, who turned their attention especially 
 and directly to the spiritual and moral improvement 
 of these people ; and it is on this account chiefly that 
 this subject is introduced in this place. And that it 
 may be clearly understood, it is necessary that we 
 should glance at the manner in which slavery was 
 introduced, and entailed as a fatal legacy upon many 
 of the inhabitants of these United States. 
 
 That slavery existed among all ancient nations, the 
 Jews, the Grecians, the Romans, the Africans, and all 
 the barbarous tribes of men, is a fact too well known 
 to need proof. Indeed, it is said by one of our late 
 historians, that “ slavery and the slave trade are older 
 than the records of human society. ” “ They arc,” 
 
 1 
 
METHODIST EPISCOPAL CHURCH. 35 
 
 says he, “ found to have existed wherever the savage 
 hunter began to assume the habits of pastoral and 
 agricultural life ; and, with the exception of Austral- 
 asia, they have extended to every portion of the 
 globe.”* 
 
 The same historian remarks, and quotes Herodotus 
 as authority, — “ Negro slavery is not an invention of the 
 white man. As Greeks enslaved Greeks, as the He- 
 brew often consented to make the Hebrew his abso- 
 lute lord, as Anglo-Saxons trafficked in Anglo-Saxons, 
 so the negro race enslaved its own brethren. The 
 oldest accounts of the land of the negroes, like the 
 glimmering traditions of Egypt and Phenicia, of 
 Greece and of Rome, bear witness to the existence 
 of domestic slavery, and the caravans of dealers in 
 negro slaves. The oldest Greek historian commemo- 
 rates the traffic. Negro slaves were seen in classic 
 Greece, and were known at Rome and in the Roman 
 empire.” 
 
 Is it strange, then, that it should find its way to 
 America ? But how came it here ? In modern times 
 the Portuguese, about the year 1441, having visited 
 the western coast of Africa, commenced the nefarious 
 practice of decoying away the inhabitants for slaves. 
 The practice once begun, the cupidity of avarice 
 found means to continue and increase it. To make 
 the trade as lucrative as possible, the slavers visited 
 every port to which they could have access to make 
 merchandize of the souls and bodies of men. This 
 brought them to America. And though at first strong- 
 ly resisted by the colonists, it was sanctioned by the 
 
 * Bancroft. 
 
 1 
 
36 
 
 A HISTORY OF THE 
 
 supreme authority ; and even Elizabeth descended 
 from her royalty to become a partner in the traffic, 
 for the sake of sharing the profits. It was in 1645 
 that the first cargo of negro slaves was brought into 
 Boston ; and though the voice of the Puritans was 
 loudly raised against it as an evil to be dreaded and 
 denounced, and ordered them to be “ restored at the 
 public charge,” yet it was afterward permitted, and 
 gradually assumed the shape of a regular traffic. It 
 finally spread through all the colonies, more particu- 
 larly the southern, though in Virginia it was strenu- 
 ously resisted, and at first only admitted conditionally, 
 the servant standing to his master in the relation of 
 debtor, bound to work until he had discharged the 
 obligation he was under to him for the price at which 
 he had been purchased. But negro slavery was 
 ultimately riveted on the colonies with all the rigor 
 the laws could enforce. Thus did the profits arising 
 from the traffic and the labors of the slave combine 
 with the policy of the royal government at home, to 
 sanction a practice which has entailed upon our coun- 
 try an evil of such tremendous magnitude, as per- 
 haps centuries of the most wise and cautious measures 
 may not wholly remove. 
 
 These remarks have been made for the purpose 
 of showing, 1 . That slavery was not at first the fault 
 of the colonists, but of the governments of the old 
 world, though it is manifest that having been once 
 introduced, its familiarity and its gains at last rendered, 
 it desirable, and, as they finally came to believe, 
 necessary, its necessity being inferred from its utility 
 in a pecuniary point of view. 2. That considering 
 the circumstances under which it originated, it was 
 1 
 
METHODIST EPISCOPAL CHURCH. 37 
 
 at first more the misfortune than the fault of the 
 American people that slavery became interwoven into 
 their civil institutions. 3. For the purpose of show- 
 ing the actual state of things at the time when Me- 
 thodism set up its banners on these western shores, 
 that the evils with which it had to contend, as well 
 as its advantages, may be fully known and properly 
 considered. 
 
 Having given this introductory sketch of the first 
 settlements of the provinces, and their subsequent pro- 
 gress in civil and religious matters, together with a 
 short view of the general state of things until about 
 the middle of the 18th century, we will now proceed 
 to the main object of this history, which is, to trace 
 the rise and progress of Methodism in this country. 
 In doing this, we shall divide the subject into the fol- 
 lowing periods : 
 
 I. From its introduction into the city of New-York, 
 in 1766, to the first conference in 1773. 
 
 II. From this period to the organization of the 
 societies into a Church in 1784. 
 
 III. From this time to the first regular general 
 conference in 1792. 
 
 IV. From this to the first delegated general con- 
 ference in 1812. 
 
 V From that period until the present time. 
 
 I 
 
38 
 
 A HISTORY OF THE 
 
 BOOK I. 
 
 FIRST PERIOD— FROM 1766 TO 1773. 
 
 CHAPTER I. 
 
 A short account of the origin of Methodism in England— Of the Rev. 
 John Wesley — His parentage, and first labor in the ministry. 
 
 Twenty-seven years had elapsed from the time 
 Mr. Wesley formed the first Methodist society in 
 London, when a few Methodist emigrants from Ire- 
 land formed themselves into a society in the city of 
 New- York. But before we proceed to detail the cir- 
 cumstances under which this society was formed, and 
 the subsequent events in the history of Methodism in 
 this country, it seems proper that we should trace its 
 origin in England, and more especially notice some 
 particulars in the life and labors of that great man of 
 God, the Rev. John Wesley, who was the chief in- 
 strument in beginning and carrying forward this ex 
 tensive revival of true religion. Without this, any 
 history of Methodism would be incomplete. 
 
 The Rev. John Wesley was the second son of 
 Samuel and Susanna Wesley, and was born at Ep- 
 worth, in Lincolnshire, June 17th, 1703, O. S. 
 lie received his first lessons of instruction from his 
 mother, a woman admirably qualified for the right 
 education and training of her children. His father 
 was a learned and pious minister of the establishment, 
 1 
 
METHODIST EPISCOPAL CHURCH. 39 
 
 and his mother was not less strenuously attached than 
 he to the doctrines, usages, and formularies of that 
 church. In these principles the son was educated, 
 and the impressions made upon his mind under the 
 management of the skilful teachings of such a mother, 
 and the guidance and example of such a father, were 
 never wholly erased, but became the guiding princi- 
 ples, with some few deviations from strict conformity 
 to the establishment, of his subsequent life. 
 
 At the age of eleven, in the year 1714, he was 
 dismissed from the immediate care of his mother, and 
 placed at the Charter House, under the able tuition 
 of Dr. Walker, with whom, on account of his sobriety 
 and diligence in his studies, he became a great fa- 
 vorite. 
 
 At the age of sixteen he entered college at Oxford, 
 and soon gave evidence, by his progress in his studies, 
 of that acuteness of intellect, and sternness of virtue, 
 by which he was afterward so eminently distinguished. 
 When about twenty years of age he began to think 
 seriously of entering into holy orders; and accordingly, 
 after consulting his father and mother, turned his at- 
 tention to those books and studies which were best 
 adapted to give him the needful information. 
 
 In September, 1725, he was ordained a deacon, 
 and the following year elected fellow of Lincoln Col- 
 lege. He took his degree in February, 1727, and 
 in 1728 was ordained a priest or presbyter in the 
 Church of England. In 1729 he attended the meet 
 ings of a small society which had been formed at Ox 
 ford, in which were included his brother Charles and 
 Mr. Morgan, for the purpose of assisting each other 
 in their studies, and of consulting how they might 
 
40 
 
 A. HISTORY OF THE 
 
 employ their time to the best advantage. The same 
 year he became a tutor in the college, received pu- 
 pils, and presided as moderator in the disputations six 
 times a week. 
 
 It was about this time, the society above named 
 having attracted some attention from the regularity of 
 their lives, and their efforts to do good to otheis, that 
 some of the wits at Oxford applied to the members 
 the name of Methodists , a name by which John Wes- 
 ley and his followers have ever since been distin- 
 guished. Whatever might have suggested this name 
 to those who first used it in this application, whether 
 in reference to an ancient sect of physicians, or to 
 some Christians so called in the early days of the 
 Reformation, it is no small recommendation of those 
 who were thus designated at this time, that it was 
 applied to them as descriptive of the rigidness with 
 which they adhered to method in their studies, the 
 regularity of their deportment, and their diligence in 
 visiting the sick and the poor, with a view to relieve 
 their wants, and impart to them religious instruction. 
 Happy will it be for those who are still designated by 
 the same descriptive appellation, if they shall continue 
 to exemplify the same virtues, and the same pursuit 
 after intellectual and spiritual improvement. It was 
 not long after that the holiness of their lives gained 
 for them a still more worthy epithet, namely, The 
 Holy Club , and finally, on account of the frequency 
 with which they commemorated the sufferings of their 
 divine Master, that of Sacramentarians. These 
 things, however, were so far from damping the ardor of 
 their zeal, that they served only to reanimate them 
 with renewed courage, and stimulate them to perse- 
 1 
 
METHODIST EPISCOPAL CHURCH. 41 
 
 verance in the discharge of their duties. In all these 
 works John Wesley was the distinguished leader. 
 
 Passing over the events of his life which occurred 
 during the remainder of the days he spent at Oxford, 
 in which he continued to be characterized by his wis- 
 dom in counsel, his attachment to the Church, and 
 his charity to the poor and the ignorant, I come to 
 notice his missionary voyage to America. In the 
 latter part of the year. 1735, through the solicitation 
 of General Oglethorpe, and the trustees for the new 
 colony of Georgia, he consented to deny himself of 
 the many advantages he enjoyed in the seclusion of 
 Oxford, and to embark, in company with his brother 
 Charles, on a missionary enterprise for that colony. 
 Here they landed on the 6th of February, 1736. Of 
 his fidelity in the cause of his Master here, the priva- 
 tions he suffered, and the good he was instrumental 
 in doing, I need not speak in this sketch, as a full 
 detail of them may be seen in his biography, by Mr. 
 Moore and others. After remaining about one year 
 and a half, baffled in his pious design of preaching the 
 gospel to the heathen, misrepresented and persecuted 
 by those who ought to have been his friends and de- 
 fenders, and seeing no prospect of succeeding in his 
 main design, which was to convert the Indians, he 
 took leave of the Georgians, and arrived in London 
 February 3, 1738. 
 
 This voyage had its benefits. On his passage over 
 to America, there being several Moravians on board, 
 he had frequent opportunities of conversing with them, 
 by which he learned “ the way of God,” particularly 
 the way of justification through faith in Jesus Christ, 
 and the necessity and privilege of the witness and 
 
 1 
 
42 
 
 A HISTORY OF THE 
 
 fruits of the Holy Spirit “ more perfectly.’ 7 On his re- 
 turn to England he renewed his acquaintance with some 
 of the Moravian ministers ; and after much conversa- 
 tion, in which his objections to the above doctrines 
 were fully obviated by appeals to Scripture and the 
 experience of God’s children, he says, “ About a quar- 
 ter before nine,” (in the evening,) “while one was 
 reading Luther’s preface to the Epistle to the Ro- 
 mans, where he was describing the change which 
 God works in the heart through faith in Christ, I felt 
 my heart strangely warmed. I felt I did trust in 
 Christ, Christ alone for salvation : and an assurance 
 was given me that he had taken away my sins, even 
 mine, and saved me from the law of sin and death.” 
 About the same time his brother Charles was made a 
 partaker of the like blessing. 
 
 Mr. Wesley had, from the time he had been con 
 vinced of the necessity of justification by faith in 
 Christ, preached the doctrine to the people ; but now 
 since he was made a partaker of this great blessing, 
 he began more earnestly and understanding^ to pro- 
 claim aloud to sinners the “ things he had seen 
 and felt.” As he had been much edified by the con- 
 versation of the Moravians, with a view to strengthen 
 himself in the faith, he made a journey to Germany, 
 visited Hernhuth, their principal settlement, attended 
 their meetings, and had free and full conversations 
 with their most eminent men on the subject of ex- 
 perimental and practical godliness, by which his mind 
 was much enlightened, and his heart established in 
 the doctrines of justification by faith, and in the 
 enjoyment of the witness and fruit of the Holy 
 Spirit. After thus holding communion with these 
 1 
 
METHODIST EPISCOPAL CHURCH. 43 
 
 saints for some time, he returned to London in Sep- 
 tember, 1738. 
 
 Having no other plan of operations than simply to 
 get and communicate all the good in his power, after 
 his return from Germany, he began preaching more 
 powerfully than ever the grand doctrines of Jesus 
 Christ ; and so pointed were his appeals to the con- 
 sciences of the unregenerate, and earnest his exhorta- 
 tions to repentance, that the “ offence of the cross” 
 soon began to manifest itself, and he was given to 
 understand that he could no longer preach in this, and 
 then in another church. He then, in imitation of his 
 brother Whitefield, went into the open fields, and 
 Kensington Commons, and other places, were made 
 to echo with the joyful sound of salvation by faith in 
 the name of Jesus. Success crowned his efforts. 
 Those who were awakened under his searching ap- 
 peals to a sense of their danger came to him for ad- 
 vice ; and as their number continually increased, he 
 found it expedient to form them into a society ; and 
 in 1743 he drew up those rules which have continued 
 to be the general rules'* of the societies, both in Eu- 
 rope and America, to this day, with one small 
 exception. 
 
 This was the first regular organization of societies 
 by Mr. Wesley, and the formation of classes soon 
 followed. Among those who were converted under 
 his ministry, and joined his societies, were some young 
 men “full of faith and of the Holy Ghost,” to whom it 
 became manifest a “ dispensation of the gospel was 
 committed and though in consequence of his strong 
 
 * These rules will be inserted in their proper place. 
 
 1 
 
44 
 
 A HISTORY OF THE 
 
 attachment to the established order of things in his 
 church, he submitted with great reluctance to employ 
 them, yet being convinced they were called of God 
 to this work, he durst not refuse the help thus afforded 
 him by the Head of the church. Hence originated 
 the employment of lay-preachers, an irregularity for 
 which Mr. Wesley suffered muSh persecution. As 
 the work increased under his, his brother’s, and the 
 labors of those preachers, to avoid confusion it be- 
 came necessary to have a more digested plan of pro- 
 ceeding : this gave rise to calling the preachers 
 together for conference, the first of which was held 
 in London in June, 1744. From this time the work 
 went on more rapidly than ever, and it soon spread 
 throughout different parts of England and Wales. 
 
 It is by no means necessary, in this sketch of the 
 rise and progress of Methodism in Great Britain, to 
 enter into farther details ; and even thus much has 
 been given that the reader might see the root of that 
 tree, the branches of which have since extended over 
 this western hemisphere, and become a shelter for so 
 many of the weary sons of apostate Adam, “ who 
 have fled for refuge to lay hold on the hope set before 
 them.” Suffice it therefore to say, that Mr. Wesley 
 continued his evangelical labors, assisted occasionally 
 by a few pious clergymen of the establishment, among 
 whom the most efficient was his brother Charles, and 
 afterward Mr. Fletcher, and those whom God raised 
 up from among his sons in the gospel, extending their 
 labors to Ireland and Scotland, until, in 1766, a way 
 opened for the introduction of this same gospel into 
 America. At this time Methodism, under the skilful 
 band of the Wesleys, had received a regular shape, 
 1 
 
METHODIST EPISCOPAL CHURCH. 
 
 45 
 
 was known as a distinct denomination, though still 
 adhering to the Church of England, and had adopted 
 such a method of carrying forward its operations as 
 to have become a compact system, every part of which 
 moved in obedience to him who, under God, had 
 brought it into existence. I shall conclude this chap- 
 ter with a few reflections. 
 
 1. It appears that the founder of Methodism was 
 fully qualified for, and regularly called to his work. 
 
 2. That the work was eminently the work of 
 God. 
 
 3. That Mr. Wesley was led into it without any 
 previously digested plan of his own, but was conducted 
 forward by the indications of divine Providence and 
 grace, in the adoption of those measures, and the selec 
 tion of those means, which arose out of the circum- 
 stances in which he was placed, and which were 
 evidently sanctioned of God for the spiritual good of 
 mankind. 
 
 4. That he was so far from setting out in his 
 career with a view of putting himself at the head of a 
 sect, that his only object was to do good, to revive 
 primitive Christianity in the church of which he was 
 a minister, in conformity to the letter and spirit of its 
 own articles of faith and formuFaries of devotion. 
 But that being opposed and persecuted by the carnal 
 clergy of the establishment, as well as by Catholics 
 and dissenters, he was forced either to disobey God 
 by relinquishing his work, or to become the leader of 
 a distinct sect. He wisely chose the latter, for which 
 thousands will bless God in time and eternity. 
 
 1 
 
46 
 
 A HISTORY OF THE 
 
 CHAPTER II. 
 
 From the introduction of Methodism into the city of New- York, in 1766, 
 to the landing of the first missionaries in 1769. 
 
 The introduction of Methodism into these United 
 States was attended with those circumstances which 
 show how great events often result from comparatively 
 insignificant causes. Like the entire structure of 
 Methodism, it originated without any foresight of man, 
 without any previous design in the instruments to 
 bring about such an event, and without any of those 
 previously devised plans which generally mark all 
 human enterprises. And yet it will doubtlessly mark 
 an era in the history of our country, on which its 
 future historians will stop and ponder, as having abear- 
 ing, it is hoped for good, on its destinies. The spirit 
 of discontent had already begun to vent itself in low 
 murmurings and secret whispers against the supposed 
 wrongs and oppressions of the mother country, when 
 Methodism commenced its leavening influence on the 
 minds of a few obscure persons in the city of New- 
 York. And although it formed no part of the design 
 of its disciples to enter into the political speculations 
 of the day, nor to intermeddle with the civil affairs of 
 the country, yet it is thought that its extensive spread 
 in this country, the hallowing influence it has exerted 
 on society in uniting in one compact body so many 
 members, through the medium of an itinerant minis- 
 try, interchanging from north to south, and from east 
 to west, have contributed not a little to the union and 
 prosperity of the nation. 
 
 Let us, however, hasten to lay before the reader 
 1 
 
METHODIST EPISCOPAL CHURCH. 47 
 
 the facts and circumstances indicated at the head of 
 this chapter. 
 
 We have already stated, that the first Methodist 
 society was established in the city of New-York, in 
 the year 1766. This was done by a small number 
 of pious emigrants from Ireland, who, previously to 
 their removal to this, had been members of a Method- 
 ist society in their own country. Among their number 
 was Mr. Philip Embury, a local preacher. Though 
 they had been attached to Wesleyan Methodism at 
 home, it appears that, on their arrival here, they came 
 very near making “ shipwreck of faith and a good 
 conscience.” They were strangers in a strange land ; 
 and not finding any pious acquaintances with whom 
 they could associate, they gradually lost their relish 
 for divine things, and sunk away into the spirit of the 
 world. In this state of lukewarmness and worldly 
 mindedness they were found the next year on the 
 arrival of another family from Ireland, among whom 
 was a pious “ mother in Israel,” to whose zeal in the 
 cause of God they were all indebted for the revival of 
 the spirit of piety among them. Soon after her arri- 
 val, she ascertained that those who had preceded her 
 had so far departed from their “ first love” as to be 
 mingling in the frivolities and sinful amusements of 
 life. The knowledge of this painful fact aroused her 
 indignation, and, with a zeal which deserves com- 
 memoration, she suddenly entered the room where 
 they were assembled, seized the pack of cards with 
 which they were playing, and threw them into the 
 fire. Having thus unceremoniously destroyed their 
 “ play-things,” she addressed herself to them in lan- 
 guage of expostulation ; and turning to Mr. Embury 
 
 l 
 
48 
 
 A HISTORY OF THE 
 
 she said, “You must preach to us, or we shall all go 
 to hell together, and God will require our blood at 
 your hands !” This pointed appeal had its intended 
 effect, in awaking his attention to the perilousness of 
 their condition. Yet, as if to excuse himself from the 
 performance of an obvious duty, he tremblingly re- 
 plied, “ I cannot preach, for 1 have neither a house 
 nor congregation.” “ Preach in your own house first, 
 and to our own company,” was the reply. Feeling 
 the responsibility of his situation, and not being able 
 any longer to resist the importunities of his reprover, 
 he consented to comply with her request ; and ac- 
 cordingly preached his first sermon, “ in his own hired 
 house,” to five persons only. This, it is believed, 
 was the first Methodist sermon ever preached in 
 America. 
 
 As they continued to assemble together for mutual 
 edification, so their numbers were gradually increased, 
 and they were much comforted and strengthened by 
 “ exhorting one another daily.” They were too few 
 in number, however, to attract much public attention, 
 and for some time they remained in apparent obscu- 
 rity. As might be expected, they gradually gained 
 more and more notoriety ; for the name of Wesley, 
 as well as of Methodist, was not unknown in this 
 country ; and the very reproach which was heaped 
 upon him and his followers gave him and them a no- 
 toriety which otherwise they might never have gained. 
 Notwithstanding, therefore, the fewness of their num- 
 ber, and the secluded manner in which they held 
 their meetings, they soon found that they must either 
 procure a larger place, or preclude many from their 
 meetings who were desirous to attend. They accord- 
 1 
 
METHODIST EPISCOPAL CHURCH 49 
 
 ingly rented a room in the neighborhood of larger 
 dimensions, the expense of which was defrayed by 
 voluntary contributions. Here they assembled for 
 mutual edification, Mr. Embury continuing to lead 
 their devotions, and to expound to them the word of 
 God. An event happened about this time which 
 tended to bring them more into notice, and to attract 
 a greater number of hearers. This was the arrival of 
 Captain Webb, an officer in the British army, at that 
 time stationed in Albany, in the state of New-York. 
 He had been brought to the “ knowledge of salvation 
 by the remission of sins,” under the ministry of Mr. 
 Wesley, in Bristol, England, about the year 1765; 
 and though a military character, such w T as his love for 
 immortal souls, that he was constrained to declare 
 unto them the loving-kindness of God. This he did, 
 first to his fellow-soldiers, and afterward to all who 
 were willing to hear him. His first appearance as a 
 stranger among the “ little flock” in New-York, in his 
 military costume, gave them no little uneasiness, as 
 they were fearful that he had come to “ spy out their 
 liberties,” or to interrupt them in their meetings ; but 
 when they saw him kneel in prayer, and otherwise 
 participate wfith them in their worship, their fears sub- 
 sided ; and on forming a more intimate acquaintance, 
 they found that Captain Webb had “ partaken of like 
 precious faith” with themselves. He was accordingly 
 invited to preach. The novelty of his appearance in 
 the badges of a military officer excited no little sur- 
 prise. This, together with the energy with which he 
 spoke in the name of the Lord, drew many to the 
 place of worship, and the room where they assembled 
 soon became too small to accommodate all who wished 
 4 1 
 
50 
 
 A HISTORY OF THE 
 
 to hear. But what greatly encouraged them in their 
 “ work of faith and labor of love” was, that sinners 
 were awakened and converted to God, and added to 
 the society. These, continuing to walk in the u fel- 
 lowship of the Holy Ghost,” were much strengthened 
 and comforted, while others who beheld their godly 
 conversation were convinced of the power and excel- 
 lence of their religion. 
 
 To accommodate all who wished to hear, they next 
 hired a rigging loft in William-street, and fitted it up 
 for a place of public worship. Here they assembled 
 for a considerable time, edified in faith and holiness 
 by the labors of Mr. Embury, who was occasionally 
 assisted by Capt. Webb. While the society were 
 thus going forward in their work in New-York, Capt. 
 Webb made excursions upon Long Island, and even 
 went as far as Philadelphia, preaching, wherever he 
 could find an opening, the gospel of the Son of God, 
 and success attended his labors, many being awakened 
 to a sense of their sinfulness through his pointed 
 ministry, and brought to the knowledge of the truth. 
 In consequence of the accession of numbers to the 
 society, and hearers of the word, the rigging loft also 
 became too small, and hence they began to consult 
 together on the propriety of building a house of wor- 
 ship. 
 
 But, in the accomplishment of this pious under- 
 taking, many difficulties were to be encountered 
 The members of the society were yet few in number 
 and most of them of the poorer class, and of course 
 had but a limited acquaintance and influence in the 
 community. For some time a painful suspense kept 
 them undetermined which way to act. But while ail 
 1 
 
METHODIST EPISCOPAL CHURCH. 51 
 
 were deliberating on the most suitable means to be 
 adopted to accomplish an object so desirable, and even 
 necessary for their continued prosperity, an elderly 
 lady,* one of the Irish emigrants before mentioned, 
 while fervently engaged in prayer for direction in this 
 important enterprise, received, with inexpressible 
 sweetness and power, this answer — /, the Lord , will 
 do it. At the same time a plan was presented to her 
 mind, which, on being submitted to the society, was 
 generally approved of, and finally adopted. They 
 proceeded to issue a subscription paper, waited on 
 the mayors of the city and other opulent citizens, to 
 whom they explained their object, and from them 
 received such liberal donations as greatly encouraged 
 them to proceed, in their undertaking. Thus counte- 
 nanced by their fellow citizens, they succeeded in 
 purchasing several lots in John-street, on which they 
 
 * The name of this pious woman was Hick, the mother of 
 the late Paul Hick, who became a member of the Methodist E. 
 Church in his youth, and was subsequently a class leader and 
 trustee, in which offices he continued until near the close of 
 life, and finally died in the triumphs of faith in the 74th year 
 of his age. He has children and grandchildren now members 
 of the church in the city of New-York. He has often con- 
 versed with the writer respecting the circumstances and inci- 
 dents of these early days of Methodism, with much apparent 
 delight and gratitude. When quite a lad, his mother used to 
 lead him by the hand to the meetings ; and, said he, “ the first 
 sixpence I could ever call my own, I put into the plate which 
 was carried around to receive the contributions of the people, 
 and I felt, in so doing, an inexpressible pleasure.” God abun- 
 dantly rewarded him in after life, with both temporal and spi- 
 ritual blessings, and he lived to see this*“ seed of the kingdom 
 spring up and bear fruit, even a hundredfold.” Several of 
 the facts above narrated were received by the writer from Mr. 
 Hick and other members of the family. 
 
 1 
 
52 
 
 A HISTORY OF THE 
 
 erected a house of worship, 60 feet in length and 42 
 in breadth, calling it, from respect to the venerable 
 founder of Methodism, Wesley Chapel. Such, how- 
 ever, were the municipal regulations in the province 
 at that time, that they were not allowed to consecrate 
 the house exclusively for divine worship ; they there- 
 fore devoted a small portion of it to domestic purposes. 
 This was the first meeting house ever erected by a 
 Methodist congregation in America — and this was 
 built in the year 1768, and the first sermon was 
 preached in it October 30, 1768, by Mr. Embury. 
 
 While this house was in progress, they felt the 
 necessity of procuring the services of a more compe- 
 tent preacher. Though Mr. Embury was a zealous 
 and good man, yet he had but moderate abilities as a 
 preacher. He was obliged, moreover, to work with 
 his own hands to support himself and family, and 
 therefore could not devote his labors exclusively 
 to the work of the ministry. To supply this defi- 
 ciency the society wisely determined to apply to Mr. 
 Wesley for help ; and the following letter, signed 
 T. T., will show the general state of the society, and 
 the earnestness with which they solicited the requisite 
 aid. 
 
 11 New -York, 1 1 th April, 1768. 
 
 “ Rev. and very Dear Sir, — I intended writing to you 
 lor several weeks past ; but a few of us had a very material 
 transaction in view. I therefore postponed writing until 1 
 could give you a particular account thereof ; this was the 
 purchasing of ground for building a preaching house upon, 
 which, by the blessing of Cod, we have now concluded. 
 But before 1 proceed, 1 shall give you a short account of 
 the state of religion in this city. By the best intelligence 
 1 
 
1768.1 METHODIST EPISCOPAL CHURCH. 53 
 
 I can collect, there was little either of the form or power 
 of it until Mr. Whitefield came over, thirty years ago ; and 
 even after his first and second visits, there appeared but 
 little fruit of his labors. But during his visit fourteen or 
 fifteen years ago, there was a considerable shaking among 
 the_ dry bones. Divers w^ere savingly converted ; and this 
 work was much increased in his last journey, about fourteen 
 years since, when his words were really like a hammer 
 and like a fire. Most part of the adults were stirred up : 
 great numbers pricked to the heart, and, by a judgment of 
 charity, several found peace and joy in believing. The 
 consequence of this work was, churches were crowded, 
 and subscriptions raised for building new ones. Mr. 
 Whitefield’s example provoked most of the ministers to a 
 much greater degree of earnestness. And by the multi- 
 tudes of people, old and young, rich and poor, flocking to 
 the churches, religion became an honorable profession. 
 There was now no outward cross to be taken up therein. 
 Nay, a person who could not speak about the grace of 
 God, and the new birth, was esteemed unfit for genteel 
 company. But in a while, instead of pressing forward, and 
 growing in grace, (as he exhorted them.) the generality 
 were pleading for the remains of sin and the necessity of 
 being in darkness. They esteemed their opinions as the 
 very essentials of Christianity, and regarded not holiness, 
 either of heart or life. 
 
 “ The above appears to me to be a genuine account of 
 the state of religion in New- York eighteen months ago, 
 when it pleased God to rouse up Mr. Embury to employ 
 his talent (which for several years had been hid, as it were* 
 in a napkin) by calling sinners to repentance, and exhort- 
 ing believers to let their light shine before men. He spoke 
 at first only in his own house. A few were soon collected 
 together and joined into a little society, chiefly his own 
 countrymen, Irish Germans. In about three months after, 
 
 1 
 
54 
 
 A HISTORY OF THE 
 
 Q 768. 
 
 brother White and brother Souse, from Dublin, joined 
 them. They then rented an empty room in their neigh- 
 borhood, which was in the most infamous street in the 
 city, adjoining the barracks. For some time few thought 
 it worth their while to hear : but God so ordered it by his 
 providence, that about fourteen months ago Captain Webb, 
 barrack-master at Albany, (who was converted three years 
 since at Bristol,) found them out, and preached in his regi- 
 mentals. The novelty of a man preaching in a scarlet coat 
 soon brought greater numbers to hear than the room could 
 contain. But his doctrines were quite new to the hearers ; 
 for he told them point-blank, ‘ that all their knowledge and 
 religion were not worth a rush, unless their sins were for- 
 given, and they had “ the witness of God’s Spirit with 
 theirs that they were the children of God.” ’ This strange 
 doctrine, with some peculiarities in his person, made him 
 soon taken notice of ; and obliged the little society to look 
 out for a larger house to preach in. They soon found a 
 place that had been built for a rigging house, sixty feet in 
 length and eighteen in breadth. 
 
 “ About this period Mr. Webb, whose wife’s relations 
 lived at Jamaica, Long Island, took a house in that neigh- 
 borhood, and began to preach in his own house, and 
 several other places on Long Island. Within six months, 
 about twenty-four persons received justifying grace, nearly 
 half of them whites, — the rest negroes. While Mr. Webb 
 was (to borrow his own phrase) ‘ felling trees on Long 
 Island,’ brother Embury was exhorting all who attended 
 on Thursday evenings, and Sundays, morning and evening, 
 at the rigging house, to flee from the wrath to come. His 
 hearers began to increase, and some gave heed to his 
 report, about the time the gracious providence of God 
 brought me safe to New- York, after a very favorable 
 passage of six weeks from Plymouth. It was the 26th day 
 of October last, when 1 arrived, rocommended to a person 
 1 
 
1768 .] METHODIST EPISCOPAL CHURCH. 55 
 
 for lodging ; I inquired of my host (who was a very reli- 
 gious man) if any Methodists were in New-York ; he 
 answered that there was one Captain Webb, a strange 
 sort of man, who lived on Long Island, and who sometimes 
 preached at one Embury’s, at the rigging house. In a few 
 days I found out Embury. I soon found of what spirit he 
 was, and that he was personally acquainted with you and 
 your doctrines, and that he had been a helper in Ireland. 
 He had formed two classes, one of the men, and the other 
 of the women, but had never met the society apart from 
 the congregation, although there were six or -seven men, 
 and as many women, who had a clear sense of their accept- 
 ance in the Beloved. 
 
 “ You will not wonder at my being agreeably surprised 
 in meeting with a few here who have been and desire again 
 to be in connection with you. God only knows the weight 
 of affliction I felt on leaving my native country. But I 
 have reason now to conclude God intended all for my good. 
 Ever since I left London, my load has been removed, and 
 I have found a cheerfulness in being banished from all 
 near and dear to me, and I made a new covenant with 
 my God, that I would go to the utmost parts of the earth, 
 provided he would raise up a people with whom I might 
 join in his praise. On the great deep I found a more 
 earnest desire to be united with the people of God than 
 ever before. I made a resolution that God’s people should 
 be my people, and their God my God : and, bless his holy 
 name, I have since experienced more heartfelt happiness 
 than ever I thought it possible to have on this side eternity. 
 All anxious care about my dear wife and children is taken 
 away. I cannot assist them, but I daily and hourly com- 
 mend them to God in prayer, and I know he hears my 
 prayers, by an answer of love in my heart. I find power 
 daily to devote myself unto him ; and I find power also to 
 
 1 
 
56 ' A HISTORY OF THE [ 1770 . 
 
 overcome sin. If any uneasiness at all affects me, it is 
 because I can speak so little of so good a God. 
 
 “ Mr. Embury lately has been more zealous than for- 
 merly ; the consequence of which is, that he is more lively 
 in preaching ; and his gifts as well as graces are much in- 
 creased. Great numbers of serious persons came to hear 
 God’s word as for their lives ; and their numbers increased 
 so fast that our house for six weeks past would not contain 
 half the people. 
 
 “ We had some consultations how to remedy this incon- 
 venience, and Mr. Embury proposed renting a small lot of 
 ground for twenty-one years, and to exert our utmost en- 
 deavors to build a wooden tabernacle ; a piece of ground 
 was proposed ; the ground rent was agreed for, and the 
 lease was to be executed in a few days. We, however, 
 in the meantime, had two several days for fasting and 
 prayer, for the direction of God and his blessing on our 
 proceedings ; and Providence opened such a door as we 
 had no expectation of. A young man, a sincere Christian 
 and constant hearer, though not joined in society, not giv- 
 ing any thing toward this house, offered ten pounds to buy 
 a lot of ground, went of his own accord to a lady who had 
 two lots to sell, on one of which there is a house that rents 
 for eighteen pounds per annum. Pie found the purchase 
 money of the two lots was six hundred pounds, which she 
 was willing should remain in the purchasers’ possession, 
 on good security. We called once more on God for his 
 direction, and resolved to purchase the whole. There are 
 eight of us who* are joint purchasers: among whom Mr. 
 Webb and Mr. Lupton are men of property. I was deter- 
 mined the house should be on the same footing as the orphan 
 house at Newcastle, and others in England ; but as we were 
 ignorant how to draw the deeds, we purchased for us and 
 our heirs, until a copy of the writing is sent us from Eng- 
 land, which we desire; may be sent by the first opportunity. 
 
 I 
 
1770 .] METHODIST EPISCOPAL CHURCH. 57 
 
 “ Before we began to talk of building, -the devil and his 
 children were very peaceable : but since this affair took 
 place many ministers have cursed us in the name of the 
 Lord, and labored with all their might to stop their con- 
 gregations from assisting us. But He that sitteth in the 
 highest laughed them to scorn ! Many have broken through, 
 and given their friendly assistance. We have collected 
 above one hundred pounds more than our own contributions ; 
 and have reason to hope in the whole we shall have two hun- 
 dred pounds : but the house will cost us four hundred pounds 
 more, so that unless God is pleased to raise up friends we 
 shall yet be at a loss. I believe Mr. Webb and Mr. Lupton 
 will borrow or advance two hundred pounds, rather than 
 the building should not go forward ; but the interest of 
 money here is a great burden — being seven per cent 
 Some of our brethren proposed writing to you for a collection 
 in England : but I was averse to this, as I well know our 
 friends there are overburdened already. Yet so far I would 
 earnestly beg : if you would intimate our circumstances to 
 particular persons of ability, perhaps God would open their 
 hearts to assist this infant society, and contribute to the 
 first preaching house on the original Methodist plan in all 
 America, (excepting Mr. Whitefield’s orphan house in 
 Georgia:) but I shall write no more on this subject. 
 
 “ There is another point far more material, and in which 
 I must importune your assistance, not only in my own 
 name, but also in the name of the whole society. We want 
 an able and experienced preacher ; one who has both gifts 
 and grace necessary for the work. God has not, indeed, 
 despised the day of small things. There is a real work of 
 grace begun in many hearts by the preaching of Mr. Webb 
 and Mr. Embury ; but although they are both useful, and 
 their hearts in the work, they want many qualifications for 
 such an undertaking ; and the progress of the gospel here 
 depends much upon the qualifications of preachers. 
 
 1 
 
58 
 
 A HISTORY OF THE 
 
 [1768. 
 
 “ In regard to a preacher, if possible we must have a man 
 of wisdom, of sound faith, and a good disciplinarian : one 
 whose heart and soul are in the work ; and I doubt not but 
 by the goodness of God such a flame will be soon kindled 
 as would never stop until it reached the great South Sea. 
 We may make many shifts to evade temporal inconveni- 
 ences • but we cannot purchase such a preacher as I have 
 described. Dear sir, I entreat you, for the good of 
 thousands, to use your utmost endeavors to send one over. 
 I would advise him to take shipping at Bristol, Liverpool, 
 or Dublin, in the month of July, or early in August : by 
 embarking at this season he will have fine weather in his 
 passage, and probably arrive here in the month of Sep- 
 tember. He will see before winter what progress the 
 gospel has made. 
 
 “ With respect to money for the payment of the preach 
 ers’ passage over, if they could not procure it, we would 
 sell our coats and shirts to procure it for them. 
 
 “ I most earnestly beg an interest in your prayers, and 
 trust you, and many of our brethren, will not forget the 
 church in this wilderness. 
 
 “ I remain with sincere esteem, Rev. and dear sir, 
 “Your very affectionate brother and servant, 
 
 u r Y f p ” 
 
 Mr. Wesley refers to these circumstances in his 
 Works, and says, “ Tuesday, August 1, our conference 
 began at Leeds. On Thursday, I mentioned the 
 case of our brethren in New-York. For some years 
 past, several of our brethren from England and Ire- 
 land, (and some of them preachers,) had settled in 
 North America, and had in various places formed so- 
 cieties, particularly in Philadelphia and New-York. 
 The society at New-York had lately built a commo- 
 dious preaching house, and now desired our help, 
 1 
 
1769 .] METHODIST EPISCOPAL CHURCH. 59 
 
 being in great want of money, but much more of 
 preachers. Two of our preachers, Richard Board- 
 man and Joseph Pillmore, willingly offered themselves 
 for the service, by whom we determined to send over 
 fifty pounds as a token of our brotherly love.” These 
 brethren, who were the first regular itinerant Metho- 
 dist preachers who visited this country, landed at 
 Gloucester Point, six miles below Philadelphia, Oc- 
 tober 24, 1769. They immediately entered upon 
 their Master’s work, Mr. Boardman taking his station 
 in New-York, and Mr. Pillmore in Philadelphia, occa- 
 sionally changing with each other, and sometimes 
 making short excursions into the country. They 
 found a people ripe for the gospel ; for in all places 
 whither they went, multitudes flocked to hear the 
 word, and many were induced to seek an interest in 
 the Lord Jesus Christ. 
 
 Having thus traced the commencement of this 
 work of God in the city of New-York, where the 
 seeds of Methodism were first planted in American 
 soil, we will turn our attention to another part of the 
 Lord’s vineyard, where similar efforts were made with 
 the like success. About the same time that Mr. Em- 
 bury was laying the foundation for this spiritual edifice 
 in New-York, and Captain Webb was, to use his own 
 language, “ felling the trees on Long Island,” and some 
 other places, Mr. Robert Strawbridge, another local 
 preacher from Ireland, came over and settled in Fre- 
 derick county, in Maryland ; and being a pious and 
 zealous man, he commenced preaching in his own 
 house, and other private houses, the doctrines of Jesus 
 Christ as held and taught by Mr. Wesley. His word 
 was attended “ with the power and demonstration of 
 1 
 
60 A HISTORY OF THE [ 1769 . 
 
 the Spirit,” and very soon a society was collected of 
 such as “ desired to flee the wrath to come, and to 
 be saved from their sins.” Mr. Strawbridge suc- 
 ceeded in building a house of worship, near Pipe 
 Creek, in Maryland, called the Log Meeting-House, 
 in which he continued for some time to preach to the 
 people, and to watch over the society he had formed. 
 The following anecdote is related of this good man 
 by Mr. Garrettson : — “ He came to the house of a 
 gentleman near where I lived to stay all night. I 
 had never heard him preach ; but as I had a great 
 desire to be in company with a person who had 
 caused so much talk in the country, I went over and 
 sat and heard him converse until nearly midnight ; 
 and when I retired it was with these thoughts — I have 
 never spent a few hours so agreeably in my life. 
 He spent most of the time in explaining Scripture, 
 and in giving interesting anecdotes ; and perhaps one 
 of them will do to relate here : A congregation came 
 together in a certain place, and a gentleman who Wc s 
 hearing thought that the preacher had directed his 
 whole sermon to him, and he retired home after the 
 sermon in disgust. However, he concluded to hear 
 him once more, and hide himself behind the people, 
 so that the preacher should not see him ; it was the 
 old story — his character was delineated. He retired 
 dejected ; but concluded that possibly the preacher 
 saw him, and said, ‘ I will try him once more he 
 did so, and hid himself behind the door. The preacher 
 took for his text, And a man shall he as a : hiding 
 place , &c. In the midst of the sermon, the preacher 
 
 cried out, Sinner , come from your scouting hole ! 
 The poor fellow came forward, looked the preacher 
 l 
 
17b9.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 61 
 
 in the face, and said, ‘You are a wizzard, and the 
 devil is in you ; I will hear you no more . 5 55 
 
 Thus was a foundation laid by these two men of 
 God, who probably came to America for other pur- 
 poses than that of preaching the gospel, for a perma- 
 nent work of God in this country ; and it was the 
 Macedonian cry which was sent to England by these 
 people, and more especially those in New-York, which 
 moved Mr. Wesley to send them, in answer to their 
 petition, the help they so much needed. 
 
 CHAPTER III 
 
 From the arrival of the first missionaries in 1769 to the first 
 conference in 1773. 
 
 We have already seen that Messrs. Boardman and 
 Fillmore, after their arrival, entered upon their re- 
 spective fields of labor with ardor and success. After 
 spending some time in Philadelphia, hearing of the 
 labors of Mr. Strawbridge in Maryland, Mr. Pillmore 
 paid him a visit, and endeavored to strengthen his 
 hands in the Lord. After preaching to the people in 
 that part of Maryland, and rejoicing in the good which 
 had been effected by the labors of Mr. Strawbridge, 
 he visited some parts of Virginia and North Carolina, 
 where he preached with success, and formed some 
 societies. Here he also found the people exceedingly 
 attentive to the word of God, and manifesting a cordial 
 feeling for those who preached it. After laboring a 
 short time in those parts of the country, where he was 
 much encouraged at the appearance of things, he 
 
62 
 
 A HISTORY OF THE 
 
 [1769. 
 
 returned to Philadelphia. The following letter, which 
 he addressed to Mr. Wesley, will show the state of 
 things here. The letter is dated, 
 
 “ Philadelphia , Oct. 31, 1769. 
 
 “Rev. Sir, — By the blessing of God we are safely ar- 
 rived here, after a tedious passage of nine weeks. We 
 were not a little surprised to find Captain Webb in town, 
 and a society of about one hundred members, who desire 
 to be in close connection with you. ‘ This is the Lord’s 
 doings, and it is marvellous in our eyes. 5 
 
 “ I have preached several times, and the people flock to 
 hear in multitudes. Sunday evening I went out upon the 
 common. I had the stage appointed for the horse race for 
 my pulpit, and I think between four and five thousand 
 hearers, who heard with attention still as night. Blessed 
 be God for field preaching. When I began to talk of 
 preaching at 5 o’clock in the morning, the people thought 
 it would not answer in America : however, I resolved to 
 try, and I had a very good congregation. 
 
 “ There seems to be a great and effectual door opening 
 in this country, and I hope many souls will be gathered in. 
 The people in general like to hear the word, and seem to 
 have ideas of salvation by grace.” 
 
 The above letter shows the good effects of Captain 
 Webb’s labors in Philadelphia, for it seems he had 
 been instrumental in collecting not less than one hun- 
 dred souls into the society previously to the arrival 
 of Mr. Pillmore. 
 
 On coming to Ncw-York, Mr. Boardman found the 
 society in a flourishing state under the labors of Mr. 
 Embury. Mr. Boardman was a man of respectable 
 talents as a preacher, of great simplicity and godly 
 
 1 
 
1770. j METHODIST EPISCOPAL CHURCH. 63 
 
 sincerity, and he entered upon his evangelical labors 
 with a fair prospect of success, the people flocking to 
 hear him with the utmost eagerness and attention. 
 At this early stage of their labors in the ministry they 
 commenced an interchange with each other, Mr. Pill- 
 more coming to New- York and Mr. Boardman going 
 to Philadelphia. Having entered upon the charge of 
 the society in New-York, and making a fair trial 
 among the people, on the 24th of April, 1770, he 
 transmitted to Mr. Wesley the following account of 
 the state of things in this city : 
 
 “ Our house contains about seventeen hundred people. 
 About a third part of those who attend get in ; the rest are 
 glad to hear without. There appears such a willingness 
 in the Americans to hear the word as I never saw before. 
 They have no preaching in some parts of the back settle- 
 ments. I doubt not but an effectual door will be opened 
 among them. O ! may the Most High now give his Son 
 the heathen for his inheritance. The number of the blacks 
 that attend the preaching affects me much.” 
 
 In addition to these two eminent men, who were 
 sent over to this country by Mr. Wesley, Mr. Robert 
 Williams, who had been a local preacher in England, 
 and Mr. John King, from London, came over, not 
 under the direction of Mr. Wesley, but on their own 
 account ; the former, however, having a permit from 
 him to preach under the direction of the missionaries. 
 Mr. Williams labored as a local preacher with ac- 
 ceptance among the people, and with considerable 
 success, and so also did Mr. King, after being duly 
 examined and licensed by Mr. Pillmore. Both of 
 these brethren so demeaned themselves as ministers 
 
64 
 
 A HISTORY OF THE 
 
 [1771 
 
 of the gospel, that they were afterward received into 
 the traveling ministry, as may be seen by reference 
 to the minutes of conference for the year 1773. 
 
 From the encouraging representations of the condi 
 tion and disposition of the people in America, which 
 were transmitted to Mr. Wesley, he was induced to 
 adopt measures to furnish them with additional help 
 in their important work. Accordingly, the next year, 
 1771, Mr. Francis Asbury and Mr. Richard Wright, 
 having volunteered their services, were dismissed un- 
 der the blessing of God for the help of their brethren 
 in America. As Mr. Asbury bore such a conspicu 
 ous part in this extensive revival of pure religion, it 
 seems proper that we should give some account of his 
 birth and education, his call to the ministry, and the 
 motives which led him to embark in this holy enter- 
 prise. 
 
 According to a notice in his journal, vol.'ir, p. 133, 
 it appears that he was born in England, in the parish 
 of Harrodsworth, near the foot of Hampstead Bridge, 
 about four miles from Birmingham, in Staffordshire, 
 on the 20th or 21st of August, 1745. His parents 
 were people in common life, but were remarkable foi 
 honesty and industry, so that they procured a com- 
 petency for themselves and family. They had but 
 two children, a son and daughter, and the latter dying 
 in infancy, left Francis the only son of his mother, 
 and the only child of his parents. It seems that they 
 lived in a very dark time and place as respects spirit- 
 ual and divine tilings. 
 
 He was early sent to school, and though he took 
 delight in learning to read, particularly his Bible, yet 
 lie met with such cruel treatment from his master as 
 1 
 
1771J METHODIST EPISCOPAL CHURCH. 65 
 
 to contract such a dread of him, that he preferred 
 almost any thing to his school. He accordingly, -when 
 about thirteen years of age, left the school and went 
 to a trade, in which he continued as an apprentice 
 about six years and a half, during which time he was 
 treated with great kindness and attention. The fol- 
 lowing is his own account of his conversion, of his 
 call to, and entrance upon, the Christian ministry : 
 
 “ Soon after I entered on that business, God sent a pious 
 man, not a Methodist, into our neighborhood, and my mo- 
 ther invited him to our house ; by his conversation and 
 prayers I was awakened before I was fourteen years of 
 age. It was now easy and pleasing to leave my company, 
 and I began to ,pray morning and evening, being drawn by 
 the cords of love, as with the bands of a man. I soon 
 left our blind priest, and went to West-Bromwick church : 
 here I heard Ryland, Stillingfleet, Talbot, Bagnall, Mans- 
 field, Hawes, and Venn, great names, and esteemed gos- 
 pel ministers. I became very serious, reading a great 
 deal — Whitefield and Cennick’s Sermons, and every good 
 book I could meet with. It was not long before I began 
 to inquire of my mother who, where, what were the Me- 
 thodists ; she gave me a favorable account, and directed 
 me to a person that could take me to Wednesbury to hear 
 them. I soon found this was not the church — but it 
 was better. The people were so devout — men and wo- 
 men kneeling down, saying, Amen. — No.w, behold ! they 
 were singing hymns — sweet sound ! Why, strange to tell! 
 the preacher had no prayer-book, and yet he prayed won- 
 derfully ! What was yet more extraordinary, the man took 
 his text, and had no sermon-book : thought I, this is won- 
 derful indeed ! It is certainly a strange way, but the best 
 way. He talked about confidence, assurance, &c., — of 
 which all my flights and hopes fell short. I had no deep 
 
66 
 
 A HISTORY OF THE 
 
 [ 1771 . 
 
 convictions, nor had I committed any deep known sins. 
 At one sermon, some time after, my companion was power- 
 fully wrought on : I was exceedingly grieved that I could 
 not weep like him ; yet I knew myself to be in a state of 
 unbelief. On a certain time, when we were praying in 
 my father’s barn, I believe the Lord pardoned my sins, 
 and justified my soul ; but my companions reasoned me 
 out of this belief, saying, ‘ Mr. Mather said a believer was 
 as happy as if he was in heaven.’ I thought I was not as 
 happy as I would be there, and gave up my confidence, 
 and that for months ; yet I was happy ; free from guilt and 
 fear, and had power over sin, and felt great inward joy. 
 After this we met for reading and prayer, and had large 
 and good meetings, and were much persecuted, until the 
 persons at whose houses we held them were-afraid, and they 
 were discontinued. I then held meetings frequently at my 
 father’s house, exhorting the people there, as also at Sutton- 
 Cofields, and several souls professed to find peace through 
 my labors. I met class a while at Bromwick Heath, and 
 met in band at Wednesbury. I had preached some months 
 before I publicly appeared in the Methodist meeting 
 houses ; when my labors became more public and exten- 
 sive, some were amazed, not knowing how I had exercised 
 elsewhere. Behold me now a local preacher ; the humble 
 and willing servant of any and of every preacher that called 
 on me by night or by day, being ready, with hasty steps, 
 to go far and wide to do good, visiting Derbyshire, Stafford- 
 shire, Warwickshire, Worcestershire, and indeed almost 
 every place within my reach for the sake of precious souls ; 
 preaching, generally, three, four, and five times a week, 
 and at the same time pursuing my calling. 1 think when 
 I was between twenty-one and twenty-two years of age 
 1 gave myself up to God and his work, after acting as a 
 local preacher near the space of five years : it is now the 
 
 1 
 
1771.] METHODIST EPISCOPAL CHURCH. 67 
 
 19th of July, 1792. I have been laboring for God and 
 souls about thirty years, or upward. 
 
 “ Some time after I had obtained a clear witness of my 
 acceptance with God, the Lord showed me, in the heat of 
 youth and youthful blood, the evil of my heart : for a short 
 time I enjoyed, as I thought, the pure and perfect love of 
 God ; but this happy frame did not long continue, although 
 at seasons I was greatly blessed. While I was a travel- 
 ing preacher in England, I was much tempted, finding 
 myself exceedingly ignorant of almost every thing a minis- 
 ter of the gospel ought to know. How I came to America, 
 and the events which have happened since, my Journal 
 will show.” 
 
 In the first volume of his Journal he records the 
 following facts respecting the exercises of his mind, 
 and his final determination to visit this country : 
 
 “On the 7th of August, 1771, the conference began at 
 Bristol, in England. Before this, I had felt for half a year 
 strong intimations in my mind that I should visit America ; 
 which I laid before the Lord, being unwilling to do my 
 own will, or to run before I was sent. During this time 
 my trials were very great, which the Lord, I believe, per- 
 mitted to prove and try me, in order to prepare me for 
 future usefulness. At the conference it was proposed that 
 some preachers should go over to the American continent. 
 I spoke my mind, and made an offer of myself. It was 
 accepted by Mr. Wesley and others, who judged I had a 
 call. From Bristol I went home to acquaint my parents 
 with my great undertaking, which I opened in as gentle a 
 manner as possible. Though it was grievous to flesh and 
 blood, they consented to let me go. My mother is one of 
 the tenderest parents in the world : but I believe she was 
 blessed in the present instance with divine assistance to 
 
 1 
 
68 
 
 A HISTORY OF THE 
 
 [ 1771 . 
 
 part with me. I visited most of my friends in Stafford- 
 shire, Warwickshire, and Gloucestershire, and felt much 
 life and power among them. Several of our meetings were 
 indeed held in the Spirit and life of God. Many of my 
 friends were struck with wonder when they heard of my 
 going ; but none opened their mouths against it, hoping it 
 was of God. Some wished that their situation would allow 
 them to go with me. 
 
 “ I returned to Bristol in the latter end of August, where 
 Richard Wright was waiting for me, to sail in a few days 
 for Philadelphia. When I came to Bristol I had not one 
 penny of money: but the Lord soon opened the hearts of 
 friends, who supplied me with clothes and ten pounds : 
 thus I found by experience that the Lord will provide for 
 those who trust in him. 
 
 “ On Wednesday, September 2, we set sail from a port 
 near Bristol ; and having a good wind soon passed the 
 channel. For three days I was very ill with the sea-sick- 
 ness : and no sickness I ever knew was equal to it. The 
 captain behaved well to us. On the Lord’s day, Septem- 
 ber 8, brother W. preached a sermon on deck, and all the 
 crew gave attention. 
 
 “ Thursday 12th. I will set down a few things that lie 
 on my mind. Whither am I going? To the new world. 
 What to do ? To gain honor ? No, if I know my own 
 heart. To get money ? No, I am going to live to God, 
 and to bring others so to do. In America there has been 
 a work of God : some moving first among the Friends, but 
 in time it declined : likewise by the Presbyterians, but 
 among them also it declined. .The people God owns in 
 England are the Methodists. The doctrines they preach, 
 and the discipline they enforce, arc, I believe, the purest 
 of any people now in the world. The Lord has greatly 
 blessed these doctrines and this discipline in the three 
 kingdoms : they must therefore be pleasing to him. If 
 1 
 
1771.] METHODIST EPISCOPAL CHURCH. 69 
 
 God does not acknowledge me in America, I will soon 
 return to England. I know my views are upright now — 
 may they never be otherwise !” 
 
 They landed in Philadelphia, October 7, 1771, and 
 were most cordially received by the people. They 
 immediately repaired to the church, and heard a ser- 
 mon from Mr. Pillmore, whom they found at his sta- 
 tion and in his work. 
 
 “ The people,” says Mr. Asbury, “ looked on us with 
 pleasure, hardly knowing how to show their love sufficiently, 
 bidding us welcome with fervent affection, and receiving 
 us as angels of God. O that we may walk worthy of the 
 vocation wherewith we are called. When I came near the 
 American shore my very heart melted within me : to think 
 from whence I came, where I was going, and what I was 
 going about. But I felt my mind open to the people, and 
 my tongue loosed to speak. I feel that God is here, and 
 find plenty of all I need.” 
 
 As the printed minutes extend no farther back than 
 1773, we have no other account of the numbers in 
 society at this time than what is found in Mr. Asbury ? s 
 Journal, vol. iii, p. 109, where he says there were 
 “ about three hundred in New-York, two hundred and 
 fifty in Philadelphia, and a few in New-Jersey;” but 
 there must have been some also in Maryland, as the 
 fruit of the labors of Mr. Strawbridge, probably the 
 whole number wps not less than six hundred. 
 
 After spending a few days in Philadelphia, deliver- 
 ing his testimony for God, Mr. Asbury left there for 
 the city of New-York, where he arrived on the 12th 
 of November, and on the 13th preached to the people 
 from 1 Cor. ii, 2, I determined not to know any thing 
 
 1 
 
70 
 
 A HISTORY OF THE 
 
 [1771. 
 
 among you save Jesus Christ , and him crucified. “ 1 
 approved much/’ says he, “ of the spirit of the people ; 
 they were loving and serious ; there appeared also in 
 some a love of discipline. Though I was unwilling 
 to go to York so soon, I believe it is all well ; and I 
 still hope I am in the order of God. My friend B.” 
 (meaning doubtless Mr. Boardman, the preacher) “ is 
 a kind, loving, worthy man, truly amiable and enter- 
 taining, and of a child-like temper.” Respecting him- 
 self he says, “ I purpose to be given up to God more 
 and more, day by day.” 
 
 It seems that previously to the arrival of Mr. As- 
 bury the preachers had confined their labors chiefly 
 to the cities. This plan of operations did not suit the 
 enlarged desires of Mr. Asbury. He alludes to this 
 circumstance in the following words : “ At present I 
 am dissatisfied, and judge that we are to be shut up 
 in the cities this winter. My brethren seem unwilling 
 to leave the cities, but I think I shall show them the 
 way.” — ■“ I am come over with an upright intention, 
 and through the grace of God I will make it appear, 
 and am determined that no man shall bias me with 
 soft words and fair speeches.” — “ Whomsoever I 
 please or displease, I will be faithful to God, to the 
 people, and to my own soul.” This determination I 
 believe he steadily and perscvcringly kept to the end 
 of his life. And in pursuance of the design he had 
 thus formed, he made an excursion to West Farms 
 and to Westchester, preaching*with great freedom and 
 power the “ gospel of the kingdom.” He spent the 
 winter alternately in the city and country, extending 
 his labors to Ncw-Rochcllc, to Rye, and sometimes 
 visiting Staten Island; and he had the unspeakable 
 I 
 
1772.] METHODIST EPISCOPAL CHURCH. 71 
 
 pleasure of being hailed by the people in general as a 
 messenger of God, though sometimes persecuted and 
 opposed by the rabble. 
 
 The consequence of thus extending his labors into 
 the country towns and villages, was the giving a new 
 and more vigorous impulse to religious zeal, and of 
 calling the attention of multitudes to the gospel mes- 
 sage, who otherwise might never have heard it. This 
 example of Mr. Asbury had its effect upon the other 
 preachers, and in the latter part of the year some of 
 them visited th£ provinces of Delaware and Maryland, 
 and preached on the western and eastern shore of 
 Maryland. Two private members of the society 
 raised up by Mr. Strawbridge, were the first Method- 
 ists who visited Kent county, on the eastern shore of 
 Maryland. They came to one John Randal’s, con- 
 versed and prayed with the family, and left behind 
 them some salutary impressions. This created a de- 
 sire for Methodist preaching; and shortly after, Mr. 
 Strawbridge himself paid them a visit, and preached 
 to them the gospel of Christ. He was followed by 
 Robert Williams ; and in December following, 1772, 
 Mr. Asbury went into Kent county. “ Before preach- 
 ing,” he says, “ one Mr. R., a Church minister, came 
 to me and desired to know who I was, and whether 
 I was licensed. I told him who I was. He spoke 
 great swelling words, and said he had authority over 
 the people, and was charged with the care of their 
 souls. He also said that I could not, and should not 
 preach : and if I did, he should proceed against me 
 according to law. I let him know that I came to 
 preach, and preach I would ; and farther asked him 
 if he had authority to bind the consciences of the 
 
 1 
 
72 
 
 A HISTORY OF THE 
 
 [1772. 
 
 people, or if he was a justice of the peace ; and told 
 him I thought he had nothing to do with me. He 
 charged me with making a schism. I told him that 
 I did not draw the people from the Church, and asked 
 him if his church was then open. He then said that 
 I hindered the people from their work. I asked him 
 if fairs and horse races did not hinder them ; and far 
 ther told him that I came to help him. He said he 
 had not hired me for an assistant, and did not want 
 my help. I told him if there were no swearers or 
 other sinners, he was sufficient. - But* said he, What 
 do you come for? I replied, To turn sinners to Gbd. 
 He said, Cannot I do that as well as you ? I told him 
 that I had authority from God. He then laughed at 
 me, and said, You are a fine fellow indeed ! I told him 
 I did not do this to invalidate his authority : and also 
 gave him to understand that I did not wish to dispute 
 with him ; but he said he had business with me , and 
 came into the house in a great rage. I began to 
 preach, and urged the people to repent and turn from 
 all their transgressions, so iniquity should not prove 
 their ruin. After preaching the parson went out, and 
 told the people they did wrong in coming to hear me, 
 and said I spoke against learning, whereas I only 
 spoke to this purpose — when a man turned from all 
 sin he would adorn every character in life, both in 
 church and state.” 
 
 This quotation is given as a specimen of the sort 
 of opposition the first Methodist preachers had to en- 
 counter in that part of the country. The clergy in 
 general had hut a name to live, while they were dead 
 to spiritual and divine things, and were therefore un- 
 prepared to receive the true messengers of peace ana 
 
i772.] METHODIST EPISCOPAL CPIURCH 73 
 
 mercy. Through the persevering labors of Mr. As- 
 bury and others associated with him, a gracious work 
 was commenced on this peninsula, which has termi- 
 nated in great good to the souls of thousands. 
 
 In the month of April of this year Mr. Fillmore, 
 following the example of Mr. Asbury, traveled south, 
 through Maryland and Virginia, as far as Norfolk, 
 preaching in all places where he could find an open- 
 ing ; and in the beginning of 1773 he penetrated into 
 the lower counties of Virginia, and thence through 
 North Carolina to Charleston, in South Carolina, nor 
 did he stop till he reached Savannah, in Georgia, visit- 
 ing the Orphan House, which had been erected by 
 Mr. Whitefield as early as 1740. We have no par- 
 ticular accounts of these visits, but it is presumed that 
 they were rendered a blessing to many. He returned 
 northwardly some time the next spring. Mr. Board- 
 man made a tour north as far as Boston, where he 
 preached and formed a small society, and then re- 
 turned to his station in New-York. 
 
 In the early part of this year Mr. Robert Williams 
 visited Norfolk, in Virginia. Without giving any pub- 
 lic notice, he stood on the steps of the court house 
 and began to sing, which soon collected a number of 
 people around him, to whom he preached, not, how- 
 ever, without considerable interruption from some dis- 
 orderly persons. They seemed to think, indeed, that 
 the preacher was mad ; for as they had not been ac- 
 customed to hear a minister pronounce the words hell 
 and devil in his sermons, from the frequent use Mr. 
 Williams made of these terms they concluded he was 
 a wicked, swearing preacher, though in some parts of 
 his discourse they thought he preached the gospel. 
 
 1 
 
74 
 
 A HISTORY OF THE 
 
 [1772 
 
 From this first impression of the man, no one was 
 inclined to invite him to his house. But on hearing 
 him a second time at the same place, they so far 
 altered their opinion respecting his sanity that he was 
 invited to their houses ; and not long after, a society 
 was formed in Norfolk, which has continued to this 
 day, gradually increasing in number and usefulness. 
 
 October 10, 1772, Mr. Asbury says he received a 
 letter from Mr. Wesley, in which he required a strict 
 attention to the general rules, and also appointing him 
 general assistant. To understand this designation it 
 is necessary to observe, that Mr. Wesley, being, under 
 God, the founder of the societies, was considered the 
 head of the whole body, both in Europe and America, 
 and the one having charge of a circuit under him was 
 styled his assista?it , and those under this assistant were 
 styled helpers. In appointing, therefore, Mr. Asbury 
 a general assistant , he constituted him the head of all 
 the preachers and societies in America, with power to 
 station the preachers, &c., under the general direction 
 of Mr. Wesley himself. 
 
 As yet no regular conference of preachers had been 
 convened, but they regulated their matters at the 
 quarterly meetings. At one of these meetings, which 
 was held Tuesday, December 23, on the western 
 shore of Maryland, Mr. Asbury, after preaching on 
 the duties of the ministry, says they “ proceeded to 
 their temporal business, and considered the following 
 propositions : 
 
 1. What arc our collections? We found them 
 sufficient to defray our expenses. 
 
 2. How are the preachers stationed V y It is re- 
 gretted that, in answering this question, Mr. Asbury 
 
 1 
 
1772.] METHODIST EPISCOPAL CHURCH. 75 
 
 gives the initials only of the names of the preachers 
 who received their stations. He says, “ Brother S.” 
 (by which we suppose he means, Strawbridge,) “ and 
 brother 0.” (who?) “in Frederick county,” “brother 
 K.” (King ?) “ brother W.” ( Williams ?) “ and J. R.” 
 (who?) “on the other side of the Bay; and myself 
 in Baltimore. 
 
 3. Shall we be strict in our society meetings, and 
 not admit strangers ? Agreed. 
 
 4. Shall we drop preaching in the day-time through 
 the week ? Not agreed to. 
 
 5. Will the people be contented without our admi- 
 nistering the sacrament? John King was neuter; 
 brother Strawbridge pleaded much for the ordinances, 
 and so did the people, who seemed to be much biassed 
 by him. I told them I would not agree to it at that 
 time, and insisted on our abiding by our rules. 
 
 6. Shall we make collections weekly to pay the 
 preachers’ board and expenses? This was not agreed 
 to. We then inquired into the moral character of the 
 preachers and exhorters.” 
 
 Though Mr. ilsbury took his station in Baltimore, 
 where he was most cordially. received by the people, 
 he by no means confined his labors to that city, but 
 extended them into the towns and villages in the vici- 
 nity, everywhere proclaiming in the ears of the people 
 the joyful news of salvation by grace, through faith in 
 the Lord Jesus. In consequence of thus enlarging 
 the boundaries of their labors — for the other preachers 
 followed the apostolic example set them by Mr. As- 
 bury — the work of God spread among the people, so 
 that considerable additions were made to the societies. 
 This, though the numbers were not yet taken, appears 
 
 1 
 
76 
 
 A HISTORY OF THE 
 
 [ 1773 . 
 
 evident from Mr. Asbury’s Journal, where he speaks 
 of meeting and regulating the classes in a number of 
 places. 
 
 It was remarked above, that most of the clergy in 
 the southern provinces were destitute of experimental 
 godliness ; and therefore, instead of helping forward 
 the work of God as promoted by the Methodist 
 preachers, they either manifested indifference, “ caring 
 for none of these things,” or otherwise set themselves 
 in opposition to it. To this, however, there were 
 some honorable exceptions. Among these was the 
 Rev. Mr. Jarratt, of Virginia, under whose preaching 
 there had been a considerable revival of religion, par- 
 ticularly at a place called White Oak. In imitation 
 of Mr. Wesley and his preachers, Mr. Jarratt formed 
 those who were awakened to a sense of their danger 
 into a society, that they might assist each other in 
 working out their salvation. The good effects of 
 these meetings were so apparent, in producing “ the 
 fruits of good living,” that they were encouraged, and 
 the revival went on gradually, chiefly under the labors 
 of Mr. Jarratt, from 1771 to 1773, spreading from 
 fifty to sixty miles “ in the region round about.” 
 
 In the beginning of the year 1773, Mr. Robert 
 Williams visited Petersburg, in Virginia, and preached 
 with success, first in the town, and then through va- 
 rious parts of the country. He was a plain, pointed 
 preacher, indefatigable in his labors, and many were 
 awakened and converted to God through his public 
 and private exhortations ; and it is said that the name 
 of Robert Williams was long remembered by many 
 who were his spiritual children in those parts. He 
 and other Methodist preachers who visited Virginia 
 1 
 
1773.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 77 
 
 were kindly received by Mr. Jarratt, and they greatly 
 assisted each other in promoting the work of the 
 Lord. 
 
 In the meantime Mr. Asbury continued his itine- 
 rating labors very extensively through the country, 
 devoting all his time and attention to the work of the 
 ministry. Nor did he labor in vain. Many sinners 
 were brought to the knowledge of the truth, and new 
 societies were established in various places. 
 
 Mr. Wesley was considered the father of the socie- 
 ties both in -Europe and America. To him, therefore, 
 they looked for direction in all important- matters, 
 and especially for a regular supply of preachers — for 
 as yet none had been raised in this country who had 
 entered the itinerant ranks. That he might under- 
 stand the true state of things for himself, and thereby 
 be competent to act with the more discretion and effi- 
 ciency, it seems that he had manifested a desire to 
 visit America ; for Mr. Asbury says, under date of 
 May 6, 1773, “This day a letter from Mr. Wesley 
 came to hand, dated March 2, in which he informs 
 me that the time for his visiting America is not yet, 
 being detained by the building of a new chapel.” 
 Soon after this, however, Mr. Asbury was cheered by 
 the arrival of two missionaries, Messrs. Thomas Ran- 
 kin and George Shadford. They landed in Phila- 
 delphia on the third day of June, 1773, and immedi- 
 ately entered upon their work. As Mr. Rankin had 
 traveled several years longer than Mr. Asbury, Mr. 
 Wesley appointed him the general assistant of the 
 societies in America. 
 
 1 
 
78 
 
 A HISTORY OF THE 
 
 [ 1773 . 
 
 BOOK II. 
 
 FROM THE FIRST CONFERENCE IN 1773, TO THE ORGA 
 NIZATION OF THE CHURCH IN 1784. 
 
 CHAPTER I 
 
 From the conference of 1773 to the commencement of the war in 1776. 
 
 We have seen that up to this period no regular 
 conference had been held, but that the business had 
 been transacted at their quarterly meetings. On the 
 arrival of Mr. Rankin with powers to act as general 
 assistant, a conference was convened in the city of- 
 Philadelphia, July 4, 1773. This being the first 
 regular conference ever held in America, I think it 
 proper to give the entire minutes as they were taken 
 down and afterward published. 
 
 “ The following queries were proposed to every 
 preacher : — 
 
 1. Ought not the authority of Mr. Wesley and that con 
 ference to extend to the preachers and people in America, 
 as well as in Great Britain and Ireland ? 
 
 Ans. Yes. 
 
 2. Ought not the doctrine and discipline of the Method- 
 ists, as contained in the minutes, to be the solo rule of our 
 conduct, who labor in the connection with Mr. Wesley, in 
 America ? 
 
 Ans. Yes. 
 
 3. If so, does it not follow, that if any preachers deviate 
 
 J 
 
1773.] METHODIST EPISCOPAL CHURCH. 79 
 
 from the minutes, we can have no fellowship with them 
 till they change their conduct ? 
 
 Ans. Yes. 
 
 The following rules were agreed to by all the preachers 
 present : — 
 
 1. Every preacher who acts in connection with Mr. 
 Wesley and the brethren who labor in America, is strictly 
 to avoid administering the ordinances of baptism and the 
 Lord’s supper. 
 
 2. All the people among whom we labor to be earnestly 
 exhorted to attend the Church, and to receive the ordi- 
 nances there ; but in a particular manner to press the 
 people in Maryland and Virginia to the observance of this 
 minute. 
 
 3. No person or persons to be admitted into our love- 
 feasts oftener than twice or thrice, unless they become 
 members ; and none to be admitted to the society meet- 
 ings more than thrice. 
 
 4. None of the preachers in America to reprint any of 
 Mr. Wesley’s books, without his authority (when it can 
 be gotten) and the consent of their brethren. 
 
 5. Robert Williams to sell the books he has already 
 printed, but to print no more, unless under the above re- 
 strictions. 
 
 6. Every preacher who acts as an assistant, to send an 
 account of the work once in six months to the general 
 assistant. 
 
 Quest. 1 . How are the preachers stationed ? 
 
 Ans. New- York, Thomas Rankin, ( to change in 
 
 Philadelphia, George Shadford, ( four months. 
 
 New-Jersey, John King, William Watters. 
 
 -n 1 . ( Francis Asbury, Robert Strawbridge, 
 
 a imore, ^ Abraham Whitworth, Joseph Yearbry. 
 
 Norfolk, Richard Wright. 
 
 Pe^rsburg, Robert Williams. 
 
 1 
 
80 
 
 A HISTORY OF THE 
 
 [ 1773 . 
 
 Quest. 2. What numbers are there in the society? 
 
 Ans. New- York, 
 
 180 
 
 Maryland, 
 
 500 
 
 Philadelphia, 
 
 180 
 
 Virginia, - 
 
 100 
 
 New-Jersey, 
 
 200 
 
 (Preachers 10.) 
 
 1160 
 
 It is highly probable that some of the preachers 
 had manifested an unwillingness to submit entirely to 
 the authority of Mr. Wesley in all matters, and hence 
 the reason and seasonableness of the above minute in 
 respect to yielding obedience to his authority. That 
 Mr. Strawbridge and some others had evinced a dis- 
 position so far to depart from Wesleyan Methodism as 
 to administer the ordinances of baptism and the Lord’s 
 supper, we know ; and that it required all the autho- 
 rity of Mr. Asbury to restrain them from this practice 
 heretofore, is evident from a former quotation from 
 his Journal. To prevent a repetition of this disor- 
 derly practice, it seems the above prohibitory rule 
 was adopted in reference to this subject. 
 
 In the above stations we find the name of William 
 Watters , who was the first American preacher who 
 joined the itinerancy, and he continued a laborious and 
 successful laborer in his Master’s work until the day 
 of his death. 
 
 It seems that, notwithstanding the vigilance of Mr. 
 Asbury in correcting those abuses which had arisen 
 from the laxity with which discipline had been admi- 
 nistered, many disorders still existed for which an 
 adequate remedy had not been provided. These 
 tilings had been communicated to Mr. Wesley, and he 
 therefore clothed Mr. Rankin with powers superior 
 to any which had been vested in his predecessors in 
 office, in the faithful exercise of which he set himself 
 1 
 
1774.] METHODIST EPISCOPAL CHURCH. 81 
 
 to purifying the societies from corrupt members, and 
 restoring things to order. It was soon found that the 
 discharge of this duty, however painful, instead of 
 abridging the influence of ministerial labor, greatly 
 extended it, and exerted a most salutary effect upon 
 the societies. Speaking of the comfort he derived 
 from the arrival of Mr. Rankin, Mr. Asbury says, 
 “ Though he will not be admired as a preacher, yet as 
 a disciplinarian he will fill his place.” 
 
 Having thus adopted the Wesleyan plan of station- 
 ing the preachers, and each man going to his work in 
 the name of the Lord, the cause of reformation began 
 to spread more extensively than heretofore, new socie- 
 ties were formed in many places, the circuits were 
 enlarged, and a more regular administration of disci- 
 pline secured. On the eastern shore of Maryland, 
 particularly in the county of Kent, there was a consi- 
 derable revival of religion, by which many souls were 
 brought to the “ knowledge of salvation by the remis- 
 sion of sins.” A class was formed at New-Rochelle, 
 about twenty miles from the city of New-York. In 
 Baltimore also there was an enlargement of the work, 
 more especially at Fell’s Point, where they com- 
 menced building a house of worship, which was the 
 first erected in the city of Baltimore. Though Mr. 
 Asbury was appointed to Baltimore, he by no means 
 confined his labors to that place, but traveled exten- 
 sively through various parts of Maryland, preaching 
 every day, forming those who had been awakened to 
 a sense of their sin and danger into classes, that they 
 might the more easily help each other to work out 
 their salvation. In consequence of these labors, the 
 work of religion spread among the people. 
 
 6 
 
 1 
 
82 
 
 A HISTORY OF THE 
 
 [1774. 
 
 In the city of New-York, it appears that Mr. Ran- 
 kin met with some opposition in his endeavors to 
 reduce the classes to order and regularity ; but his 
 steady perseverance overcame the obstacles thrown 
 in his way, so that he succeeded in his pious designs 
 He also, as the general assistant, traveled as exten- 
 sively as practicable, that he might take a general 
 oversight of the work, and see that the rules by which 
 they professed to be governed were suitably enforced. 
 
 In the beginning of 1774, the foundation of a house 
 of worship was laid in Baltimore, known by the name 
 of Light-street church, and another in Kent county, 
 about nine miles below Chestertown, called the Kent 
 meeting-house. This latter house was not erected 
 without considerable opposition. After the frame was 
 prepared for raising, some wicked persons came in the 
 night and broke the rafters ; but the workmen soon 
 repaired the loss, the house was finished, and the work 
 of the Lord prospered abundantly. 
 
 1774. On the 25th of May, of this year, the 
 second conference was held in the city of Phila- 
 delphia. From the minutes it appears that seven 
 preachers, namely, William Duke, John Wade, Daniel 
 Ruff, Edward Drumgole, Isaac Rollins, Robert Lind- 
 say, and Samuel Spragg were admitted on trial ; and 
 William Watters, Abraham Whitworth, Joseph Year- 
 bry, Philip Gatch, and Philip Ebert were admitted 
 into full connection ; most of these, it seems, had 
 been raised up in America during the past two years, 
 for wc find no mention of any of their names, except 
 William Watters, Abraham Whitworth, and Joseph 
 Ycarbry, among the stations the preceding year. 
 This year, it seems, they adopted the practice intro- 
 1 
 
1774.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 83 
 
 duced into the conferences by Mr. Wesley, and which 
 has ever since been followed in this country, namely, 
 that of examining the preachers 5 characters before the 
 conference ; for we find the following question and 
 answer : — •“ Quest. Are there any objections to any 
 of the preachers? Arts. They were examined one 
 by one. 55 
 
 The following are the stations and numbers, and 
 the rules which were agreed upon. 
 
 ; New- York, 
 Philadelphia, 
 Trenton, 
 Greenwich, 
 
 Chester, 
 
 Kent, 
 
 Baltimore, 
 
 Frederick, 
 
 Norfolk, 
 
 Brunswick, 
 
 Francis Asbury, 
 Thomas Rankin, 
 William Watters. 
 Philip Ebert. 
 Daniel Ruff, 
 Joseph Yearbry 
 
 to 
 
 change in 
 months 
 
 three 
 
 
 to change with Wm. 
 Watters & P. Ebert 
 Abraham Whitworth. 
 
 ( George Shadford, Edward Drumgole, 
 ( Richard Webster, Robert Lindsay. 
 Philip Gatch, William Duke. 
 
 John King. 
 
 ^ John Wade, Isaac Rollins, Samuel 
 t Spragg. 
 
 All the preachers to change at the end of six months. 
 Quest. 6. What numbers are there in society ? 
 
 Ans. New- York 222 
 
 Philadelphia 204 
 
 New-Jersey 257 
 
 Chester - 36 
 
 Baltimore - 738 
 
 Frederick - 
 Norfolk 
 Brunswick - 
 Kent 
 
 175 
 
 73 
 
 218 
 
 150 
 
 (Preachers 17.) 2073 
 
 This conference agreed to the following particulars : — 
 1. Every preacher who is received into full connection 
 is to have the use and property of his horse, which any 
 of the circuits may furnish him with. 
 
 1 
 
84 
 
 A HISTORY OF THE 
 
 C1774. 
 
 2. Every preacher to be allowed six pounds Pennsyl- 
 vania currency per quarter, and his traveling charges 
 besides. 
 
 3. For every assistant to make a general collection at 
 Easter, in the circuits where they labor ; to be applied to 
 the sinking of the debts on the houses, and relieving the 
 preachers in want. 
 
 4. Wherever Thomas Rankin spends his time, he is to 
 be assisted by those circuits.” 
 
 From this, it appears that the number had increased 
 913, being nearly double to what they were the year 
 before ; and that they had seven additional preachers. 
 This shows the beneficial influence of enforcing a 
 Scriptural discipline, and adopting an extended me- 
 thod of preaching the gospel by a regular itinerancy. 
 
 In the beginning of this year, Messrs. Boardman 
 and Pillmore left the continent for England ; the for- 
 mer, who had endeared himself much to the people 
 by his indefatigable labors and Christian deportment, 
 never to return; the latter, Mr. Pillmore, soon after 
 came back, was admitted and ordained as a minister 
 in the Protestant Episcopal Church, in which he lived 
 respected and beloved as a useful minister until his 
 death. Mr. Boardman lived about eight years after 
 his return to Europe, and then died in peace, leaving 
 behind him a name that is “ like precious ointment 
 poured forth.” , It seems that Mr. Strawbridge did 
 not continue in the regular itinerancy, as we.do not 
 find his name in the minutes of conference ; the pro- 
 bability is, that he became disaffected on account of 
 the opposition manifested to his administering the 
 ordinances, to which lie adhered with great pert? 
 nacity. 
 
 1 
 
1774 .] METHODIST EPISCOPAL CHURCH. 85 
 
 The Journal of Mr. Asbury for this year shows the 
 steady manner in which he pursued his work. So 
 far from confining himself to the cities of New-York 
 and Baltimore, in each of which he was stationed for 
 six months, he traversed the country between the 
 two places, as well as north and south of each ; and 
 he everywhere found multitudes who flocked to hear 
 the word, and not a few received it with joy, and were 
 formed into classes under the general rules. His 
 example provoked others to like diligence, though 
 some manifested a reluctance to leave the comforts 
 of a city life for the more fatiguing labors of a coun- 
 try itinerant. The blessed effects of these labors 
 were soon apparent. Among others who contributed 
 largely to the extension of this work, we must not 
 forget to record the labors of Robert Williams, of 
 whom Mr. Asbury says in his Journal, “He is a sin- 
 gular man, but honest in his intentions, and sincerely 
 engaged for the prosperity of the work.” In the 
 same connection he says, “ I met brother W. from 
 Virginia, who g&ve me a great account of the work 
 of God in these parts ; five or six hundred souls jus- 
 tified by faith, and five or six circuits formed, so that 
 we now have fourteen circuits in America, and about 
 twenty-two preachers are required to supply them.” 
 
 It seems that in the early part of this year, Mr. 
 Williams penetrated into Virginia, and finally suc- 
 ceeded in extending the work from Petersburgh south, 
 over the Roanoke River, some distance into North 
 Carolina ; and from the conference three preachers, 
 John King, John Wade, and Isaac Rollins, were sent 
 to, his help. Toward the close of the year, a most 
 remarkable revival of godliness was the effect of their 
 
 1 
 
86 
 
 A HISTORY OF THE 
 
 [ 1775 . 
 
 united labors, which terminated as above related by 
 Mr. Asbury. 
 
 Such were the indefatigable labors of Mr. Asbury, 
 his constant preaching, his exposures by day and night, 
 that he finally sunk under them, and was obliged to 
 take to his bed, and submit to medical treatment. So 
 feeble was he, that he says, for nine days he was not 
 able even to write in his Journal. “ My friends,’ 7 
 says he, “ were very kind, and expecting my death, 
 they affectionately lamented over me.” The Lord, 
 however, blessed the means prescribed for his recovery, 
 so that in about three weeks from the time of his con- 
 finement, he vras able to resume those labors in which 
 his soul delighted. The latter part of this year he 
 spent in Baltimore and the adjoining settlements, in 
 all which places he enjoyed much of the presence of 
 God, and often witnessed the displays of his power 
 in the awakening and conversion of sinners. 
 
 1775. — On the 17th of May of this year, the third 
 conference was held in the city of Philadelphia. Of 
 this conference, Mr. Asbury says that it sat from Wed- 
 nesday to Friday, “ with great harmony and sweetness 
 of temper.” This record to the good temper exem- 
 plified in the conference is made with a view to show 
 that, notwithstanding some difficulties had occurred 
 between Mr. Rankin and Mr. Asbury, they were not 
 of that serious nature which went to interrupt the 
 harmony of their counsels. To a difference of judg- 
 ment between them, Mr. Asbury alludes in several 
 places, by which it appears that, in his opinion, Mr. 
 Rankin assumed too much authority over the preachers 
 and people. 
 
 In consequence of this assumption of power, Mr. 
 
 1 
 
*4775.] METHODIST EPISCOPAL CHURCH. 87 
 
 Rankin exposed himself to the censures of many of 
 his brethren, and to the remonstrances of Mr. Asbury, 
 as it tended, in his opinion, to alienate the affections 
 of the people from their preachers. These things 
 laid the foundation for those complaints against Mr. 
 Asbury which were transmitted to Mr. Wesley, and 
 afterward became the cause of much of that uneasi- 
 ness which will be noticed hereafter. Such errors 
 of judgment may very well exist among the best of 
 men, without at all detracting from their moral worth 
 or Christian character, and may even be overruled 
 by our heavenly Father for the general good of his 
 church. The sternness of character manifested by 
 Mr. Rankin, while it sustained him in the rigorous 
 exercise of discipline, was not so exactly suited to the 
 genius of the American people as was the more gentle 
 yet equally firm disposition of Mr. Asbury. 
 
 The numbers returned in society were 3,148, by 
 which it appears that the increase had been 1,075. 
 Strong symptoms of a war between the colonies and 
 the mother country now began to be manifested in 
 different parts of the American settlements, by which 
 the minds of the people were much agitated on poli- 
 tical subjects ; and as all the leading Methodist preach- 
 ers were from England, no little suspicion, however 
 groundless, was entertained respecting the purity of 
 their motives. That most of these were strongly 
 biased in favor of their mother country seems reason- 
 able to suppose ; nor are they to be blamed for this 
 feeling, when we consider how natural it is for all 
 men to feel an attachment for the land of their nati- 
 vity. These suspicions, however, though not yet 
 exemplified in any open acts of hostility, tended in 
 
 1 
 
88 
 
 A HISTORY OF THE 
 
 [ 1775 . 
 
 some places to circumscribe the usefulness of the 
 preachers, and to make those of them who came from 
 England turn their attention toward home. 
 
 Notwithstanding these unpropitious circumstances, 
 the conference proceeded in their customary work, 
 passing a resolution to raise a yearly collection for 
 general purposes, and making out the stations of the 
 preachers, which were now increased to nineteen in 
 number, distributed among the several circuits. Among 
 other things which they did, was passing the follow- 
 ing resolution, which shows their apprehensions re 
 specting the political state of the country, and their 
 pious concern for the prosperity of the work of God. 
 They appointed “ a general fast for the prosperity of 
 the work, and for the peace of America, on Tuesday 
 the 18th of July.” 
 
 This year, Mr. Asbury was appointed to labor in 
 Norfolk, state of Virginia, where, he says, he found 
 “ about thirty persons in society, but they had no 
 class meetings,” and were therefore in rather a dis- 
 orderly state. Finding nothing better for a “ preach- 
 ing house than an old shattered building, which had 
 formerly been a play-house,” after laboring a few 
 days alternately in Norfolk and Portsmouth, he per- 
 suaded the brethren to issue a subscription paper for 
 building a house of worship, which, however, went 
 tardily on for the present. As usual, Mr. Asbury 
 omitted no opportunity of doing good to the souls of 
 the people ; and for this purpose he made frequent 
 excursions into the country, where he generally found 
 a people willing to hear the word of reconciliation. 
 Having been invited to visit Brunswick circuit, where 
 the Lord was pouring out his Spirit upon the labors 
 1 
 
1775.] METHODIST EPISCOPAL CHURCH. 89 
 
 of Mr. Shadford, on the 2d of November he arrived 
 there, and says, “ God is at work in this part of the 
 country, and my soul catches the holy fire.” On 
 meeting with Mr. Shadford, he says, “ My spirit is 
 much united to him, and our meeting was li*v. diat 
 of David and Jonathan.” 
 
 There was indeed a remarkable revival of the work 
 of God in this part of the country, chiefly through 
 the instrumentality of Mr. Shadford. Trembling and 
 shaking would seize upon sinners under the word, and 
 in some instances they were so affected as to fall 
 helpless upon the floor or upon the ground. These 
 were strange appearances in this country, and some, 
 of course, looked on with astonishment at these mani- 
 fest displays of the power and grace of God. The 
 consequence of this great and extensive revival was 
 an addition to the societies of upward of 1800 
 members. 
 
 Mr. Robert Williams, who was among the first 
 Methodist preachers that visited Virginia, had married, 
 and located at a place between Norfolk and Suffolk, 
 where he ended his days in peace, on the 26th Sep- 
 tember 1775. His funeral sermon was preached by 
 Mr. Asbury, who says of him, that he “ has been a 
 very useful man, and the Lord gave him many seals 
 to his ministry. Perhaps no man in America has 
 been an instrument of awakening so many souls as 
 God has awakened by him.” 
 
 As the revival above spoken of was one of the first 
 of the kind in this part of the country, and was, in 
 many respects, very remarkable in its character, I 
 think it proper to give here an account of it as I find 
 it inserted in Mr. Asbury’s Journal. The writer of 
 
 1 
 
90 
 
 A HISTORY OF THE 
 
 [ 1775 . 
 
 this account was the Rev. Mr. Jarratt, a minister of 
 the English Church, who participated largely in that 
 revival, and contributed by his labors to its advance- 
 ment, by favoring the Methodist preachers, and admi- 
 nistering the ordinances to such as desired them. 
 Had all the clergy of that day manifested a kindred 
 spirit, how much more extensively would the work 
 have prevailed ! 
 
 A BRIEF NARRATIVE OF THE REVIVAL OF RELIGION IN 
 VIRGINIA. IN A LETTER TO A FRIEND. 
 
 “ Dear Sir, — You was pleased, when in Virginia, to 
 desire a narrative of the work of God in these parts. I 
 shall give you matter of fact, in a plain, artless dress ; 
 relating only what I have myself seen and heard, and what 
 I have received from men on whose judgment and veracity 
 I can fully depend. 
 
 “ That you may have a full view of the whole, I shall 
 go back as far as ray first settlement in this parish. August 
 29, 1763, I was chosen rector of B., in the county of D., 
 in Virginia. Ignorance of the things of God, profaneness, 
 and irreligion, then prevailed among all ranks and degrees ; 
 so that I doubt if even the form of godliness was to be 
 found in any one family of this large and populous parish. 
 I was a stranger to the people : my doctrines were quite 
 new to them ; and were neither preached nor believed by 
 any other clergyman, so far as I could learn, throughout 
 the province. 
 
 “ My first work was to explain the depravity of our 
 nature, our fall in Adam, and all the evils consequent 
 thereon ; the impossibility of being delivered from them 
 by any thing which wo could do, and the necessity of a 
 living faith, in order to our obtaining help from God 
 While 1 continued to insist upon those truths, and on the 
 1 
 
1775 .] METHODIST EPISCOPAL CHURCH. 91 
 
 absolute necessity of being born again, no small outcry 
 was raised against this way, as well as against him that 
 taught it. But, by the help of God, I continued to witness 
 the same both to small and great. 
 
 “ The common people, however, frequented the church 
 more constantly, and in larger numbers than usual. Some 
 were affected at times, so as to drop a tear. But still for 
 a year or more, I perceived no lasting effect, only a few 
 were not altogether so profane as before. I could discover 
 no heartfelt convictions of sin, no deep or lasting impres- 
 sion of their lost estate. Indeed, I have reason to believe 
 that some have been a good deal alarmed at times ; but 
 they were shy of speaking to me (thinking it would be 
 presumption) till their convictions wore off. 
 
 “ But in the year 1765, the power of God was more 
 sensibly felt by a few. These were constrained to apply 
 to me, and inquire, 6 What they must do to be saved V 
 And now I began to preach abroad, as well as in private 
 houses ; and to meet little companies in the evenings, and 
 converse freely on divine things. I believe some were 
 this year converted to God, and thenceforth the work of 
 God slowly went on. 
 
 “ The next year I became acquainted with Mr. M’R., 
 rector of a neighboring parish ; and we joined hand in 
 hand in the great work. He labored much therein, and 
 not in vain. A remarkable power attended his preaching, 
 and many were truly converted to God, not only in his 
 parish, but in other parts where he was called to labor. 
 
 “ In the years 1770 and 1771, we had a more consider- 
 able outpouring of the Spirit, dt a place in my parish called 
 White Oak. It was here first I formed the people into a 
 society, that they might assist and strengthen each other. 
 The good effects of this were soon apparent. Convictions 
 were deep and lasting ; and not only knowledge, but faith, 
 and love, and holiness continually increased. 
 
 1 
 
92 
 
 A HISTORY OF THE 
 
 [1775 
 
 “In the year 1772, the revival was more considerable, 
 and extended itself in some places for fifty or sixty miles 
 around. It increased still more in the following year, and 
 several sinners were truly converted to God. In spring, 
 1774, it was more remarkable than ever. The word 
 preached was attended with such energy that many were 
 pierced to the heart. Tears fell plentifully from the eyes 
 of the hearers, and some were constrained to cry out. A 
 goodly number were gathered in this year, both in my 
 parish and in many of the neighboring counties. I formed 
 several societies out of those which were convinced or 
 converted ; and I found it a happy means of building up 
 those that had believed, and preventing the rest from losing 
 their convictions. 
 
 “ In the counties of Sussex and Brunswick, the work 
 from the year 1773 was chiefly carried on by the labors 
 of the people called Methodists. The first of them who 
 appeared in these parts was Mr. R. W., who, you know, 
 was a plain, artless, indefatigable preacher of the gospel : 
 he was greatly blessed in detecting the hypocrite, razing 
 false foundations, and stirring believers up to press after 
 a present salvation from the remains of sin. He came to 
 my house in the month of March, in the year 1773. The 
 next year others of his brethren came, who gathered many 
 societies both in this neighborhood, and in other places, as 
 far as North Carolina. They now began to ride the cir- 
 cuit, and to take care of the societies already formed, 
 which was rendered a happy means both of deepening and 
 spreading the work of God. f 
 
 “ I earnestly recommended it to my societies, to pray 
 much for the prosperity of Sion, and for a larger outpour- 
 ing of the Spirit of God. They did so, and not in vain. We 
 have had a time of refreshing indeed : a revival of religion, 
 as great as perhaps ever was known, in country places, 
 in so short a timo. Jt began in the latter end of the year 
 1 
 
1775.] METHODIST EPISCOPAL CHURCH. 93 
 
 1775; but was more considerable in January 1776, the 
 beginning of the present year. It broke out nearly at the 
 same time, at three places not far from each other. Two 
 of these places are in my parish, the other in Amelia 
 county, which had for many years been notorious for care- 
 lessness, profaneness, and immoralities of all kinds. Gam- 
 ing, swearing, drunkenness, and the like, were their delight, 
 while things sacred were their scorn and contempt. How- 
 ever, some time last year, one of my parish (now a local 
 preacher) appointed some meetings among them, and after 
 a while, induced a small number to join in society. And 
 though few, if any of them, were then believers, yet this 
 was a means of preparing the way of the Lord. 
 
 44 As there were few converts in my parish the last year, 
 I was sensible a change of preachers was wanting. This 
 has often revived the work of God ; and so it did at the 
 present time. Last December, one of the Methodist preach- 
 ers, Mr. S., preached several times at the three places 
 above mentioned. He confirmed the doctrine I had long 
 preached ; and to many of them not in vain. And while 
 their ears were opened by novelty, God set his word home 
 upon their hearts. Many sinners were powerfully con- 
 vinced, and mercy ! mercy ! was their cry. In January, 
 the news of convictions and conversions were common ; 
 and the people of God were inspired with new life and 
 vigor by the happiness of others. But in a little time they 
 were made thoroughly sensible that they themselves stood 
 in need of a deeper work in their hearts than they had yel 
 experienced. And while those were panting and groan- 
 ing for pardon, these were entreating God, with strong 
 cries and tears, to save them from the remains of inbred 
 sin, to 4 sanctify them throughout in spirit, soul, and body 
 so to 4 circumcise their hearts,’ that they might 4 love 
 God with all their hearts,’ and serve him with all their 
 strength. 
 
 1 
 
94 
 
 A HISTORY OF THE 
 
 [ 1775 . 
 
 “ During this whole winter, the Spirit of the Lord was 
 poured out in a manner we had not seen before. In almost 
 every assembly might be seen signal instances of divine 
 power, more especially in the meetings of the classes. 
 Here many old stout-hearted sinners felt the force of truth, 
 and their eyes were open to discover their guilt and dangei 
 The shaking among the dry bones was increased from 
 week to week : nay, sometimes ten or twelve have been 
 deeply convinced of sin in one day. Some of these were 
 in great distress, and when they were questioned concern- 
 ing the state of their souls, were scarce able to make any 
 reply but by weeping and falling on their knees, before all 
 the class, and earnestly soliciting the prayers of God’s 
 people. And from time to time he has answered these 
 petitions, set the captives at liberty, and enabled them to 
 praise a pardoning God in the midst of his people. Num- 
 bers of old and gray-headed, of middle-aged persons, of 
 youth, yea, of little children, were the subjects of this 
 work. Several of the latter we have seen painfully con- 
 cerned for the wickedness of their lives, and the corrup- 
 tion of their nature. We have instances of this sort from 
 eight or nine years old. Some of these children are ex- 
 ceeding happy in the love of God ; and they speak of the 
 whole process of the work of God, of their convictions, 
 the time when, and the manner how they obtained deliver- 
 ance, with such clearness as might convince an atheist 
 that this is nothing else but the great power of God. 
 
 “ Many in these parts, who have long neglected the 
 means of grace, now Hocked to hear, not only me and the 
 traveling preachers, but also the cxhortcrs and leaders. 
 And the Lord showed he is not confined to man ; for whe- 
 ther there was preaching or not, his power was still sensi- 
 ble among the people. And at their meetings for prayer, 
 Home have been in such distress that they have continued 
 therein for five or six hours. And it has been found that 
 I 
 
1775.1 METHODIST EPISCOPAL CHURCH. 95 
 
 these prayer-meetings were singularly useful in promoting 
 the work of God. 
 
 “ The outpouring of the Spirit which began here, soon 
 extended itself, more or less, through most of the circuit, 
 which is regularly attended by the traveling preachers, and 
 which takes in a circumference of between four and five 
 hundred miles. And the work went on with a pleasing 
 progress till the beginning of May, when they held a quar- 
 terly meeting at B.’s chapel, in my parish. This stands 
 at the lower line of the parish, thirty miles from W.’s 
 chapel, at the upper line of it, where the work began. At 
 this meeting one might truly say the windows of heaven 
 were opened, and the rain of divine influence poured down 
 for more than forty days. The work now became more 
 deep than ever, extended wider, and was swifter in its 
 operations. Many were savingly converted to God, and 
 in a very short time, not only in my parish, but through 
 several parts of Brunswick, Sussex, Prince George, Lunen- 
 burg, Mecklenburg, and Amelia counties. 
 
 “ The second day of the quarterly meeting a love-feast 
 was held. As soon as it began, the power of the Lord 
 came down on the assembly like a rushing mighty wind ; 
 and it seemed as if the whole house was filled with the 
 presence of God. A flame kindled and ran from heart to 
 heart. Many were deeply convinced of sin ; many 
 mourners were filled with consolation : and many be- 
 lievers were so overwhelmed with love that they could 
 not doubt but God had enabled them to love him with all 
 their heart. 
 
 “ When the love-feast was ended the doors were opened 
 Many who had stayed without then came in ; and beholding 
 the anguish of some, and the rejoicing of others, were filled 
 with astonishment ; and not long after with trembling 
 apprehensions of their own danger. Several of them, pros- 
 trating themselves before God, cried aloud for mercy. And 
 
 1 
 
96 A HISTORY OF THE [ 1775 . 
 
 the convictions which then began in many, have terminated 
 ih a happy and lasting change. 
 
 “ The multitudes that attended on this occasion, return- 
 ing home all alive to God, spread the flame through their 
 respective neighborhoods, which ran from family to family ; 
 so that within four weeks several hundreds found the peace 
 of God. And scarce any conversation was to be heard 
 throughout the circuit, but concerning the things of God : 
 either the complainings of the prisoners, groaning under 
 che spirit of bondage unto fear, or the rejoicing of those 
 whom the Spirit of adoption taught to cry, 4 Abba, Father.’ 
 The unhappy disputes between England and her colonies, 
 which just before had engrossed all our conversation, 
 seemed now in most companies to be forgot, while things 
 of far greater importance lay so near the heart. I have 
 gone into many, and not small companies, wherein there 
 did not appear to be one careless soul ; and the far greater 
 part seemed perfectly happy in a clear sense of the love 
 of God. 
 
 “ One of the doctrines, as you know, which we particu- 
 larly insist upon, is that of a present salvation ; a salvation 
 not only from the guilt and power, but also from the root 
 of sin ; a cleansing from all filthiness of flesh and spirit, 
 that we may perfect holiness in the fear of God ; a going 
 on to perfection, which we sometimes define by loving 
 God with all our hearts. Several who had believed were 
 deeply sensible of their want of this. I have seen both 
 men and women, who had long been happy in a sense ol 
 God’s pardoning love, as much convicted on account of the 
 remains of sin in their hearts, and as much distressed for 
 a total deliverance from them, as ever I saw any for justi- 
 fication. Their whole cry was, 
 
 ‘ O that I now tho rest might know, 
 
 Believe and enter in ; 
 
 1 
 
1775 .] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 97 
 
 Now, Saviour, now, the power bestow, 
 
 And let me cease from sin.’ 
 
 And I have been present when they believed that God 
 answered this prayer, and bestowed this blessing upon 
 them. I have conversed with them several times since, 
 and have found them thoroughly devoted to God. They 
 all testify that they have received the gift instantaneously, 
 and by simple faith. We have sundry witnesses of this 
 perfect love, who are above all suspicion. I have known 
 the men and their communication for many years, and have 
 ever found them zealous for the cause of God : men of 
 sense and integrity, patterns of piety and humility, whose 
 testimony therefore may be depended on. 
 
 “ It has been frequently observed, that there never was 
 any remarkable revival of religion, but some degree of en- 
 thusiasm was mingled with it— some wild fire mixed with 
 the sacred flame. It may be doubted whether this is not 
 unavoidable in the nature of things. And notwithstanding 
 all the care we have taken, this work has not been quite 
 free from it ; but it never rose to any considerable height, 
 neither was of long continuance. In some meetings there 
 has not been that decency and order observed which I 
 could have wished. Some of our assemblies resembled 
 the congregation of the Jews at the laying the foundation 
 of the second temple in the days of Ezra — some wept for 
 grief, others shouted for joy, so that it was hard to distin- 
 guish one from the other. So it was here : the mourning 
 and distress were so blended with the voice of joy and glad- 
 ness that it was hard to distinguish the one from the other, 
 till the voice of joy prevailed : the people shouting with a 
 great shout, so that it might be heard afar off. 
 
 “ To give you a fuller insight into this great work 
 of God, I subjoin an extract from two or three of my 
 letters. 
 
 7 
 
 1 
 
98 
 
 A HISTORY OF THE 
 
 [1775 
 
 “ To the Rev . Mr. M'R. 
 
 “ 1 May 3, 1776. 
 
 “ ‘ Rev. and Dear Brother, — Yesterday I preached 
 at B.’s chapel to a crowded and attentive audience. After- 
 ward the Methodists held their love-feast : during which 
 as many as pleased rose, one after another, and spoke in 
 few words of the goodness of God to their souls. Before 
 three had done speaking, (although they spoke but few 
 words,) you might see a solemn sense of the presence of 
 God visible on every countenance, while tears of sorrow 
 or joy were flowing from many eyes. Several testified the 
 consolation they had received : some believed they were 
 perfected in love. When the passions of the people were 
 rising too high, and breaking through all restraint, the 
 preacher gently checked them by giving out a few verses 
 of a hymn. When most of the congregation went away, 
 some were so distressed with a sense of 'their sins that 
 'they could not be persuaded to leave the place. Some 
 lively Christians stayed with them, and continued in prayer 
 for the space of two hours, till fifteen mourners were en- 
 abled to rejoice in God their Saviour. And some careless 
 creatures of the politer sort, who would needs go in to see 
 what this strange thing meant, felt an unusual power, so 
 that like Saul among the prophets, they fell down on their 
 knees, and cried for mercy among the rest. 0 may they 
 still continue to pray, till God has given them another 
 heart !’ ” 
 
 “'May 3, 1776 
 
 “ ‘ Last night three or four score of my neighbors met 
 together to keep a watch-night : at which it is the custom 
 to spend three or four hours in religious exercises, and to 
 break up at twelve. Such was the distress of those that 
 were convinced of sin that they continued in prayer all 
 1 
 
1775 .] METHODIST EPISCOPAL CHURCH. 99 
 
 night, and till two hours after sunrise. Here also fourteen 
 or fifteen received a sense of pardon : so that in two days 
 thirty of my own parish have been justified, besides others 
 of other parishes. 
 
 “ 4 Indeed, I do not take it for granted that all are justi- 
 fied who think they are so. Some, I fear, are mistaken. 
 But I shall judge better of this when I see the fruits.’ ” 
 
 111 May 7 , 1776 . 
 
 14 4 The work of God still increases among us : I believe, 
 within these eight days, more than forty here have been 
 filled with joy and peace in believing. Of these I have 
 had an account ; but there may be many more. x\nd seve- 
 ral, who have been justified some time, believe God has 
 blessed them with perfect love. 
 
 44 4 1 have no doubt but the work now carrying on is 
 genuine : yet there* were some circumstances attending it 
 which I disliked : such as loud outcries, tremblings, fall- 
 ings, convulsions. But I am better reconciled since I read 
 President Edwards on that head, who observes, 4 That 
 wherever these most appear, there is always the greatest 
 and the deepest work.’ 
 
 44 4 There is another thing which has given me much 
 pain : the praying of several at one and the same time. 
 Sometimes five or six, or more, have been praying all at 
 once, in several parts of the room, for distressed persons. 
 Others were speaking by way of exhortation, so that the 
 assembly appeared to be all in confusion, and must seem, 
 to one at a little distance, more like a drunken rabble than 
 the worshippers of God. I was afraid this was not doing 
 all things in decency and order. Indeed Dr. Edwards 
 defends this also. But yet I am not satisfied concerning 
 it. I had heard of it, but never saw it till Sunday evening. 
 But this is a delicate point. It requires much wisdom to 
 allay the wild, and not damp the sacred fire. 
 
 1 
 
100 
 
 A HISTORY OF THE 
 
 [ 1776 . 
 
 44 4 The first appearance of any thing of the kind at my 
 chapel was last Saturday night. I was not there, but a 
 young man who studies at my house was. He is grave, 
 prudent, and solidly religious, without the least tincture of 
 enthusiasm. He met the society there in the afternoon, 
 and would have returned home, but that many who were 
 in great distress begged him, and some others, to stay and 
 pray with them. They continued in prayer the whole 
 night, during which about twelve were set at liberty. But, 
 notwithstanding all they could do, there were often two, 
 three, or more speaking at one time. 
 
 44 4 1 heard of this the next day, when I was at church, 
 and hastened thence to the chapel. Some hundreds were 
 assembled there, and were in much confusion when I went 
 in. I went into the pulpit and began to sing, adding short 
 exhortations and prayers. The confusion ceased : several 
 spirits were revived, and some mourners comforted. 
 
 44 4 Since that evening this kind of confusion has never 
 been known in my neighborhood. It continued longer in 
 other places ; but for some time has been totally gone. 
 But as this abated, the work of conviction and conversion 
 usually abated too. Yet, blessed be God, it still goes on, 
 though not with such rapidity. I have heard but of two 
 or three that found peace for three weeks ; whereas some 
 time ago seldom a week passed, but I could hear of eight 
 or nine ; sometimes between twenty and thirty at one 
 meeting. 
 
 44 4 1 have chiefly spoken of what was done in my parish. 
 But that you may know a little of what was done else- 
 where, I subjoin an extract from the letters of two local 
 preachers, in the county of Sussex.’ 
 
 “ ‘ July 29 , 1770 . 
 
 44 4 Rev. Sir, — Witli unspeakablo pleasure I acquaint 
 you of tho glorious rovival of roligion in our parts. It 
 1 
 
1775.] METHODIST EPISCOPAL CHURCH. 101 
 
 broke out at our last quarterly meeting, and lias since won- 
 derfully spread throughout the circuit. The time seems to 
 be coming when we shall not need to teach every man his 
 neighbor to know the Lord : for they daily know him from 
 the least to the greatest, from little children to men of four- 
 score. Above seven years have I been exhorting my 
 neighbors ; but very few would hear. Now, blessed be 
 God, there are few that will not hear. It is no strange 
 thing for two or three to find the Lord at a class meeting : 
 and at a Sunday meeting, although there was no preacher, 
 ten, fifteen, yea, nearly twenty have been converted. At 
 a place near me, thirty have found the Lord within eight 
 days. It is common with us for men and women to fall 
 down as dead under an exhortation, but many more under 
 prayer, perhaps twenty at a time. And some that have 
 not fallen to the earth have shown the same distress, 
 wringing their hands, smiting their breasts, and begging 
 all to pray for them. With these the work is generally 
 quick ; some getting through in less than a week, some in 
 two or three days ; some in one, two, or three hours. Nay, 
 we have an instance of one that was so .indifferent as to 
 leave her brethren at prayers and go to bed. But all at 
 once she screamed out under a sense of her lost estate, 
 and in less than fifteen minutes rejoiced in God her Sa- 
 viour. And, blessed be God, many of these retain a sense 
 of his favor. Many, who a few weeks ago were despisers 
 and scoffers, are now happy in the Lord. Many old Chris- 
 tians, who were always full of doubts and fears, now walk 
 in the light of his countenance. Some have a clear wit- 
 ness in themselves that they have given their whole hearts 
 to God. 0 may God carry on his work among us, until 
 tve are all swallowed up in love ! T. S.’ 
 
 “ Mr. S. lives two-and-twenty miles from me : the writer 
 of the following letter about thirty. 
 
 I 
 
102 
 
 A HISTORY OF THE 
 
 [1775. 
 
 111 July 29, 1776. 
 
 c<< Rev. Sir, — On June the 9th, we had a large congre- 
 gation. I spoke on, “ No man can serve two masters.” 
 Several appeared to be much distressed, two women in 
 particular. We spent above an hour in prayer for them, 
 and they arose in peace. When we met the class, we 
 suffered all that desired it to stay. The leader only put a 
 question or two to each member. This was scarce ended, 
 when the fire of God’s love was kindled. Praises hung 
 on the lips of many ; and several cried out, “ What must 
 we do to be saved ?” Thus it swiftly went on ; every now 
 and then one rising with faith in Jesus. Surely this was 
 one of the days of heaven ! Such a day I never expected 
 to see in time. While we were met, one I. W. was 
 observed to be looking through the crack of the door ; 
 which being opened, he came with it, and, being unable 
 to stand, fell on the floor quite helpless. But in two or 
 three hours he rose and praised a pardoning God : while 
 one of the class who had been justified some time, received 
 a blessing greatly superior to any thing he had known 
 before. We have reason to believe that, on this day, 
 fifteen were enabled to believe in Jesus. 
 
 “ ‘ Saturday, June 15. — I was speaking to the class, and 
 one found peace to her soul. Sunday 16, I spoke from 
 “ This is the victory that overcometh the world, even our 
 faith,” to four or five hundred people. This was also a 
 day of pentecost. Convictions seized on numbers, who 
 wrestled with God till their souls were set at liberty. A 
 young woman told me, “ She heard that many people fell 
 down, and she would come to help them up.” This she 
 said in scorn. She came accordingly. The power of 
 God soon seized her, and she wanted helping up herself. 
 But it was not long before the Spirit of grace helped her, 
 by giving her faith in Christ. Wo believe twenty souls 
 found peace this day. O may we see many such days ! 
 
 J 
 
775.1 METHODIST EPISCOPAL CHURCH. 103 
 
 44 4 July 7. — I spoke to a large congregation. Afterward 
 I was going to give out a hymn, when one was so power- 
 fully struck that he could not hold a joint still, and roared 
 aloud for mercy. I immediately went to prayer ; the cries 
 of the people all the time greatly increasing. After prayer, 
 B. T., lately a great opposer, jumped up, and began to 
 praise God, with a countenance so altered, that those who 
 beheld him were filled with astonishment. Our meeting 
 continued from twelve at noon till twelve at night ; during 
 which, God raised up about fifteen more witnesses. 
 
 “ 4 The Thursday following, six of those who were con- 
 vinced on Sunday, found peace in believing. We hear 
 of many others converted in the neighborhood, several of 
 whom were strong opposers ; and some hoary-headed ones, 
 who had been strict pharisees from their youth up. 
 
 “ 4 Sunday 21. — We had a large and attentive auditory, 
 and the power of the Lord prevailed. The next day I 
 was much tempted to doubt, whether I was sent of God 
 to preach or not ? I prayed earnestly to the Lord that he 
 would satisfy me, and that he would keep all false fire 
 from among us. Afterward I preached. While I was 
 speaking, a mother and her daughter were so struck with 
 conviction that they trembled every joint ; but before I 
 concluded, both found peace. Glory be to God. 
 
 44 4 1 am, &c., J. D.’ 
 
 84 God has made examples of several opposers — examples 
 not of justice, but of mercy. Some of them came to the 
 assembly with hearts full of rancor against the people of 
 God, so that, had it been in their power, they would have 
 dragged them away to prison, if not to death. But unex- 
 pectedly their stubborn hearts were bowed down, being 
 pierced with the arrows of the Almighty. In a moment 
 they were filled with distress and anguish, their laughter 
 turned into mourning, and their cursing into prayer. And 
 
 1 
 
104 
 
 A HISTORY OF THE 
 
 [1775 
 
 frequently in less than a week their heaviness has been 
 turned into joy. Of this sort are several of our most 
 zealous and circumspect walkers at this day. A goodly 
 number of these are rich in this world ; yet they are now 
 brought so low that they are willing to be taught by all, 
 and to be the servants of all. 
 
 “ A gentleman in this parish, in particular, had much 
 opposed and contradicted ; he was fully persuaded that all 
 outward appearances, either of distress or joy, were mere 
 deceit. But as he was walking to his mill, about half a 
 mile from his house, deep conviction fell upon him. The 
 terrors of the Lord beset him around about, and distress 
 and anguish got hold upon him. When he came to the 
 mill and found no one there, he took that opportunity of 
 prostrating himself before God, and of pouring out his soul 
 in his presence. As his distress was great, his cries were 
 loud, and his prayer importunate. The Lord heard him, 
 and set his soul at liberty before he left the place. And 
 the power which came upon him was so great, that it 
 seemed as if his whole frame was dissolving. 
 
 “ Upon the whole, this has been a great, a deep, a swift, 
 an extensively glorious work. Both the nature and man- 
 ner of it have been nearly the same, wherever its benign 
 influence reached. Where the greatest work was, where 
 the greatest number of souls have been convinced and 
 converted to God, there have been the most outcries, 
 tremblings, convulsions, and all sorts of external signs. 
 I took all the pains I could that these might be kept with- 
 in bounds, that our good might not be evil spoken of. 
 This I did, not by openly inveighing against them in the 
 public assembly, but by private advices to local preachers 
 and others, as opportunity would permit. This method 
 had its desired effect, without putting a sword into the 
 hands of the wicked. Wherever the contrary method 
 lias been taken, where these things have been publicly 
 1 
 
1775 .] METHODIST EPISCOPAL CHURCH. 105 
 
 opposed, when they have been spoken against in promis- 
 cuous congregations, the effect has always been this : the 
 men of the w r orld have been highly gratified, and the 
 children of God deeply wounded. The former have 
 plumed themselves as though they were the men who 
 kept within due bounds, and those that had 4 made so 
 much ado about religion,’ were no better than hot-brained 
 enthusiasts. I cannot but think this has a great tendency 
 to hinder the work of God. Indeed, if we thought that 
 God wrought every thing irresistibly, we should not fear 
 this. But we know the contrary : we know that as some 
 things promote, so others hinder his work. I grant means 
 should be used to prevent all indecency ; but they should 
 be used with great caution and tenderness, that the cure 
 may be effected, if possible, without damping the work of 
 God. 
 
 “ With regard to the inward work, there has been a 
 great variety as to the length, and depth, and circumstances 
 of the convictions in different persons ; but all in general 
 have been at first alarmed with a sense of the multitude 
 and heinousness of their sins ; with an awful view of the 
 wrath of God, and certain destruction, if they persisted 
 therein. Hence they betook themselves to prayer, and as 
 time permitted, to the use of all other means of grace ; 
 although deeply sensible of the vileness of their perform- 
 ances, and the total insufficiency of all they could do to 
 merit the pardon of one sin, or deserve the favor of God. 
 They were next convinced of their unbelief, and that faith 
 in Christ is the only condition of justification. They con- 
 tinued thus waiting upon the Lord, till he spoke peace to 
 their souls. This he usually did in one moment, in a clear 
 and satisfactory manner, so that all their griefs, and anxie- 
 ties vanished away, and they were filled with joy and 
 peace in believing. Some indeed have had their burdens 
 removed so that they felt no condemnation. And yet, they 
 
 1 
 
10 6 
 
 A HISTORY OF THE 
 
 [ 1775 . 
 
 could not say they were forgiven. But they could not be 
 satisfied with this. They continued instant in prayer till 
 they knew the Lamb of God had taken away their sins. 
 
 “ Most of these had been suddenly convinced of sin : 
 but with some it was otherwise. Without any sense of 
 their guilt, they were brought to use the means of grace 
 by mere dint of persuasion : and afterward they were 
 brought by degrees to see themselves, and their want of a 
 Saviour. But before they found deliverance they have had 
 as deep a sense of their helpless misery as others. One 
 in my parish was a remarkable instance of this. He was 
 both careless and profane to a great degree ; and remained 
 quite unconcerned, while many of his companions were 
 sorrowing after God, or rejoicing in his love. One of his 
 acquaintance advised him to seek the Lord. He said, ‘ I 
 see no necessity for it as yet. When I do I will seek him 
 as well as others.’ His friend persuaded him to try for 
 one week, watching against sin, and going by himself 
 every day. He did so : and though he was quite stupid 
 when he began, yet before the end of the week, he was 
 thoroughly sensible of the load of sin, and is now happy 
 in God. 
 
 “ ‘ If you ask, ‘ How stands the case with those that 
 have been the subjects of the late work V I have the plea- 
 sure to inform you, I have not heard of any one apostate 
 yet. It is true, many, since their first joy abated, have 
 given way to doubts and fears, have had their confidence 
 in God much shaken, and have got into much heaviness. 
 Several have passed through this, and are now confirmed 
 in the ways of God. Others are in it still ; and chiefly 
 those over whom Satan had gained an advantage, by 
 hurrying them into irregular warmth, or into expressions 
 not well guarded. I have seen some of these in great dis- 
 tress, and just ready to cast away hope. 
 
 “‘I have a great deal upon my hands at present, and have 
 I 
 
1775.] METHODIST EPISCOPAL CHURCH. 107 
 
 little time either to write or read. The difficulties and 
 temptations of the lately converted are so many and va* 
 rious, that I am obliged to be in as many places as I can ; 
 for now is the critical hour. A man of zeal, though with 
 little knowledge or experience, may be an instrument of 
 converting souls. But after they are converted, he will 
 have need of much knowledge, much prudence and expe- 
 rience, to provide proper food and physic for the several 
 members, according to their state, habit, and constitution. 
 This at present seems in a great measure to devolve upon 
 me. And though I have been twenty years in the Lord’s 
 service, yet I find I am quite unequal to the task. How- 
 ever, I will do what I can ; and may the Lord bless my 
 endeavors ! 
 
 “The enemy is busy, night and day, in sowing the tares 
 of division among the wheat. And in some places he has 
 prevailed so far as to plunge some of them in the water. 
 In other places little feuds and animosities arise, to grieve 
 the preachers, and damp the spirits of the people. On 
 these occasions, they commonly apply to me ; and all is 
 well, at least for a season. — When I consider what it is to 
 watch over souls, and how much labor and pains it im- 
 plies, to discharge it in any degree, I cannot but cry out 
 with the apostle, ‘ Who is sufficient for these things !’ 
 
 “ However, upon the whole, things are in as flourishing a 
 condition as can reasonably be expected, considering what 
 great numbers, of various capacities and stations, have been 
 lately added to the societies. 
 
 “ But after all, a great part of Virginia is still in a very 
 dark and deplorable condition. This province contains 
 sixty-two counties ; and the late work has reached only 
 seven or eight of them. Nor has it been universal even 
 in these, but chiefly in the circuit which is regularly visited 
 by the preachers. In this alone very many hundreds have 
 in a few months been added to the Lord. And some are 
 
 1 
 
108 
 
 A HISTORY OF THE 
 
 [1775 
 
 adding still. May he continue to pour out his Spirit upon 
 us, and increase the number of the faithful every day ! 
 
 “ Our highest gratitude is due to our gracious God ; for he 
 hath done marvellous things ! In a short time he hath 
 wrought a great work : and let who will speak against it, 
 it is evident, beyond all contradiction, that many open and 
 profligate sinners, of all sorts, have been effectually 
 changed into pious, uniform Christians. So that every 
 thinking man must allow that God hath been with us of a 
 truth, and that his 4 glory dwells in our land.’ I am your 
 sincere friend, and brother in Christ 
 
 “To Mr. M. R. D. J. 
 
 “ September 10, 1778.” 
 
 The following letter , which relates to the same work , was 
 written some time after . 
 
 “ TO THE REV. MR. WESLEY. 
 
 “June 24, 1778. 
 
 “ Rev. and Dear Sir, — You have the narrative of the 
 Rev. Mr. J. I send this as a supplement to it. 
 
 “At our little conference held in Philadelphia, May 1775, 
 Mr. S. was appointed assistant for Brunswick circuit, in 
 Virginia. He found there about eight hundred joined to- 
 gether, but in a very confused manner. Many of them did 
 not understand the nature of meeting in class ; and many 
 of the classes had no leader. He resolved to begin in 
 good earnest ; and the preachers with him were like- 
 minded. Their constant custom was, as soon as preaching 
 was over, to speak to all the members of the society, one 
 by one. If the society was large, one preacher spoke to 
 a part, and he that came next, to the rest. By this means 
 they learned more of our doctrine and discipline in a year 
 than in double the time before. The fruit soon appeared: 
 the congregations swiftly increased, and many were pricked 
 to the heart. Many that were a little affected desired to 
 
1775.] METHODIST EPISCOPAL CHURCH. ] 09 
 
 see the nature of meeting in class : and while, one was 
 speaking, either to those that were groaning for redemp- 
 tion, or those who had found peace with God, these were 
 frequently cut to the heart, and sometimes enabled on 
 the spot to praise a pardoning God. Nay, sometimes four, 
 five, or six found peace with God before the meeting was 
 over. 
 
 44 The work of God thus increasing on every side, more 
 preachers were soon wanting : and God raised up several 
 young men, who were exceedingly useful as local preachers. 
 
 44 After Mr. S. had been about eight months in the circuit, 
 Mr. J. desired his parish might be included in it, that all 
 who chose it might have the privilege of meeting in class, 
 and being members of the society. He soon saw the salu- 
 tary effects. Many that had but small desires before 
 began to be much alarmed, and labored earnestly after 
 eternal life. In a little time numbers were deeply 
 awakened, and many tasted of the pardoning love of God. 
 In a few months Mr. J. saw more fruit of his labors than 
 he had done for many years. And he went on with the 
 preachers hand in hand, both in doctrine and discipline. 
 
 44 When Mr. S. took an account of the societies, before he 
 came to the conference in 1776, they contained two thou- 
 sand six hundred and sixty-four persons ; to whom eighteen 
 hundred were added in one year. Above a thousand of 
 these had found peace with God ; many of whom thirsted 
 for all the mind that was in Christ. And divers believed 
 God had 4 circumcised their heart to love him with all 
 their heart, and with all their soul.’ 
 
 44 This revival of religion spread through lourteen coun 
 ties in Virginia, and through Bute and Halifax counties in 
 North Carolina. At the same time we had a blessed out- 
 pouring of the Spirit in several counties bordering upon 
 Maryland. 
 
 44 Our conference was held at Baltimore Town, on tne 
 
 I 
 
110 A HISTORY OF THE [ 1775 . 
 
 22d of May. Here I received a letter from Mr. J., part 
 of which I insert. 
 
 “ ‘ May 11, 1776. 
 
 “ 4 1 praise God for his goodness, in so plentifully pouring 
 out of his Spirit on men, women, and children. I believe 
 threescore, in and near my parish, have believed, through 
 grace, since the quarterly meeting. Such a work I never 
 saw with my eyes. Sometimes twelve, sometimes fifteen, 
 find the Lord at one class-meeting. I am just returned from 
 meeting two classes. Much of the power of God was in 
 each. — My dear partner is now happy in God her Saviour. 
 I clap my hands exulting, and praise God. Blessed be 
 the Lord, that ever he sent you and your brethren into this 
 part of his vineyard ! Many children, from eight to twelve 
 years old, are now under strong convictions ; and some of 
 them are savingly converted to God. I was much com- 
 forted this morning at the W. O. Chapel. The people 
 there are of a truly teachable spirit ; those particularly who 
 profess to have obtained the pure love of God. They are 
 as little children. When you consider how the work is 
 spreading on every side, you will readily excuse me from 
 being at your conference.’ ” 
 
 Such a work as this, perhaps unexampled in the 
 history of these provinces, at such a time, when they 
 were upon the eve of a bloody contest, was matter of 
 great encouragement to all concerned, as well as of 
 lively gratitude to Almighty God. In the course of 
 the summer, Mr. Rankin paid a visit to this part of 
 the country. Being somewhat stern in his manners 
 and not accustomed to witness such awful displays 
 of the power of God, he made an effort to still the 
 people ; and though he succeeded, in some measure, 
 while in his presence, yet no sooner had he with- 
 1 
 
1775.] METHODIST EPISCOPAL CHURCH 111 
 
 drawn from among them, than they broke forth in loud 
 cries for mercy, while others shouted aloud the praises 
 of God; and although some tincture of enthusiasm 
 appeared among the young converts, in giving vent 
 to the joys of their first love, it is evident that in 
 general it was a genuine work of God, as was after- 
 ward manifested by its fruits. 
 
 The following appears to be Mr. Rankin’s own ac- 
 count of these wonderful things : — • 
 
 “ Sunday 30. I was comforted by the sight of my dear 
 brother S. But I was weak in body through riding so far 
 in extreme heat, and much exercised in mind ; and did not 
 know how I should be able to go through the labor of the 
 day. We went to the chapel at ten, where I had liberty 
 of mind and strength of body beyond my expectation. 
 After preaching I met the society, and was more relieved 
 both in body and mind. At four in the afternoon I preached 
 again, from 4 I set before thee an open door, and none can 
 shut it.’ I had gone through about two-thirds of my dis- 
 course, and was bringing the words home to the present 
 now, when such power descended that hundreds fell to 
 the ground, and the house seemed to shake with the pre- 
 sence of God. The chapel was full of white and black, 
 and many were without that could not get in. Look where- 
 ever we would, we saw nothing but streaming eyes, and 
 faces bathed in tears ; and heard nothing but groans and 
 strong cries after God and the Lord Jesus Christ. My 
 voice was drowned amid the groans and prayers of the 
 congregation. I then sat down in the pulpit ; and both 
 Mr. S. and I were so filled with the divine presence that 
 we could only say, This is none other than the house of 
 God ! this is the gate of heaven ! Husbands were inviting 
 their wives to go to heaven, wives their husbands : parents 
 their children, and children their pareuts ; brothers their 
 
 l 
 
112 
 
 A HISTORY OF THE 
 
 [ 1775 . 
 
 sisters, and sisters their brothers. In short, those who 
 were happy in God themselves were for bringing all their 
 friends to him in their arms. This mighty effusion’ of the 
 Spirit continued for above an hour : in which time many 
 were awakened, some found peace with God, and others 
 his pure love. We attempted to speak or sing again and 
 again : but no sooner we began than our voices were 
 drowned. It was with much difficulty that we at last per- 
 suaded the people, as night drew on, to retire to their own 
 homes. 
 
 “ Tuesday, July 2. I rode with Mr. S. to Mr. J.’s ; 
 who, with Mrs. J., received us with open arms. I preached 
 the next day, not far from his house, to a deeply attentive 
 congregation. Many were much affected at the preaching ; 
 but far more at the meeting of the society. Mr. J. himself 
 was constrained to praise God aloud for his great love to 
 him and to his people. 
 
 “ Sunday 7. I preached at W.’s chapel, about twenty 
 miles from Mr. J.’s. 1 intended to preach near the house, 
 
 under the shade of some large trees. But the rain made 
 xt impracticable. The house was greatly crowded, and 
 four or five hundred stood at the doors and windows, and 
 listened with unabated attention. I preached from Ezekiel’s 
 vision of the dry bones : “ And there was a great shaking.” 
 I was obliged to stop again and again, and beg of the people 
 to compose themselves. But they could not : some on 
 their knees, and some on their faces, were crying mightily 
 to God all the time I was preaching. Hundreds of ne- 
 groes were among them, with the tears streaming down 
 their faces. The same power we found in meeting the 
 society, and many were enabled to rejoice with joy un- 
 speakable*. In the cool of the evening I preached out of 
 doors, and many found an uncommon blessing. 
 
 “ Every day the ensuing week 1 preached to large and 
 attentive congregations. Indeed the weather was violently 
 1 
 
1775.] METHODIST EPISCOPAL CHURCH. 113 
 
 hot, and the fatigue of riding, and preaching so often, was 
 great. But God made up all this to me by his comfortable 
 presence. Thursday 11, I preached to a large congrega- 
 tion at the preaching house near Mr. J.’s. After preaching 
 at several places on Friday and Saturday, on Sunday, 14, 
 I came to Mr. B.’s, where I preached and met the society. 
 The congregation was, as before, abundantly larger than 
 the chapel could contain. And we had almost such a day 
 as fourteen days ago : only attended with a more deep and 
 solemn work. What a work is God working in this corner 
 of Mr. J.’s parish ! It seemed as if all the country for nine 
 or ten miles around were ready to turn to God. 
 
 44 In the evening I rode to Mr. S.’s, and found a whole 
 family fearing and loving God. Mr. S., a sensible and 
 judicious man, had been for many years a justice of the 
 peace. By hearing the truth as it is in Jesus, he and his 
 wife first, and then all his children, had attained that peace 
 that passeth all understanding. He observed, 4 How 
 amazing the change was which had been lately wrought 
 in the place where he lived ! That before the Methodists 
 came into these parts, when he was called by his office to 
 attend the court, there was nothing but drunkenness, curs- 
 ing, swearing, and fighting most of the time the court sat : 
 whereas now nothing is heard but prayer and praise, and 
 conversing about God, and the things of God.’ 
 
 44 Monday 15. I rode toward North Carolina. In every 
 place the congregations were large, and received the word 
 with all readiness of mind. I know not that I have spent 
 such a week since I came to America. I saw everywhere 
 such a simplicity in the people, with such a vehement 
 thirst after the word of God, that I frequently preached 
 and continued in prayer till I was hardly able to stand. 
 Indeed there was no getting away from them while I was 
 able to speak one sentence for God. 
 
 44 Sunday 21. I preached at Roanoke chapel to more 
 
 8 1 
 
.14 
 
 A HISTORY OF THE 
 
 [1775. 
 
 than double of what the house would contain. In general, 
 the white people were within the chapel, and the black 
 people without. The windows being all open, every one 
 could hear, and hundreds felt the word of God. Many 
 were bathed in tears, and others rejoicing with joy un- 
 speakable. When the society met, many could not refrain 
 from praising God aloud. I preached to a large company 
 in the afternoon, and concluded the day with prayer and 
 thanksgiving. 
 
 “ Tuesday 23. I crossed the Roanoke River, and 
 preached at a chapel in North Carolina. And I preached 
 every day to very large and deeply attentive congregations : 
 although not without much labor and pain, through the 
 extreme heat of the weather. 
 
 “ On Tuesday 30 was our quarterly meeting. I scarce 
 ever remember such a season. No chapel or preaching 
 house in Virginia would have contained one-third of the 
 congregation. Our friends, knowing this, had contrived 
 to shade with boughs of trees a space that would contain 
 two or three thousand persons. Under this, wholly 
 screened from the rays of the sun, we held our general 
 love-feast. It began between eight and nine on Wednes 
 day morning, and continued till noon. Many testified that 
 they had ‘redemption in the blood of Jesus, even the for- 
 giveness of sins.’ And many were enabled to declare that 
 it had 4 cleansed them from all sin.’ So clear, so full, so 
 strong was tlieir testimony, that while some were speaking 
 their experience hundreds were in tears, and others vehe- 
 mently crying to God for pardon or holiness. 
 
 “ About eight our watch-night began. Mr. .1. preached 
 an excellent sermon : the rest of the preachers exhorted 
 and prayed witli divine energy. Surely, for the work 
 wrought on these two days, many will praise God to all 
 eternity. T. R.” 
 
 1 
 
1775.] METHODIST EPISCOPAL CHURCH. 115 
 
 We have alluded to the suspicions which had been 
 awakened in the minds of some respecting the designs 
 of the English preachers. Mr. Wesley, who was 
 ever alive to every thing which would seem to have 
 a bearing upon the work of God, foreseeing the diffi- 
 culties which would be likely to arise in America, on 
 account of the approaching hostilities, thus addressed 
 them in a letter dated, 
 
 “ London , March 1 , 1775 . 
 
 “My Dear Brethren, — You were never in yom 
 lives in. so critical a situation as you are at this time. It 
 is your part to be peace-makers : to be loving and tender 
 to all ; but to addict yourselves to no party. In spite of all 
 solicitations, of rough or smooth words, say not one word 
 against one or the other side. Keep yourselves pure ; do 
 all you can to help and soften all ; but beware how you 
 adopt another’s jar. 
 
 “ See that you act in full union with each other : 
 this is of the utmost consequence. Not only let there be 
 no bitterness or anger, but no shyness or coldness between 
 you. Mark all those that would set one against the other. 
 Some such will never be wanting. But give them no 
 countenance ; rather ferret them out, and drag them into 
 open day.” 
 
 This certainly was good and seasonable advice, 
 admirably suited to the times. 
 
 We have already alluded to a dissatisfaction ex- 
 pressed by Mr. Asbury of the spirit and conduct of 
 Mr. Rankin : and it is certain, from sundry notices 
 in his Journal, that he suspected strongly that Mr. R. 
 had misrepresented him to Mr. Wesley. What the 
 subject of difference was precisely, we cannot tell : 
 but it is manifest from the following extract of a letter 
 
 1 
 
116 
 
 A HISTORY OF THE 
 
 [1776. 
 
 from Mr. Wesley to Mr. Rankin, that the suspicions 
 of Mr. Asbury were well founded. In this letter, 
 which is dated May 19, 1775, he says, “ I doubt not 
 but brother Asbury and you will part friends. I shall 
 hope to see him at the conference. He is quite an 
 upright man. I apprehend he will go through his 
 work more cheerfully when he is within a little dis- 
 tance from me.” But in a subsequent letter undei 
 date of July 28, of the same year, we find the fol- 
 lowing words : “ I rejoice over honest Francis Asbury, 
 and hope he will no more enter into temptation.” To 
 what temptation Mr. Wesley alludes we know not; 
 but to whatever particular allusion is made, we are 
 constrained to believe, from the known integrity of 
 heart, and uprightness of deportment ever exemplified 
 by Mr. Asbury, there was no just cause for alarm on 
 his account ; and hence we are confirmed in the 
 opinion before expressed, that either Mr. Rankin or 
 some one else, probably from jealousy of the growing 
 reputation of Mr. Asbury, had written to his disad- 
 vantage, and had even advised Mr. Wesley to call him 
 home. It is due to truth, and to the character of Mr. 
 Asbury, to say, that whatever representations might 
 have been made disparaging to his character, they 
 were without foundation, as has been proved by every 
 act of Mr. Asbury’s most laborious, self-denying, and 
 useful life. And if the difficulties between him and 
 Mr. Rankin arose merely from difference of judgment 
 in regard to the general plan of procedure, the final 
 result proves that the former was in the right; for he 
 lived to outride the storm and to triumph over all his 
 enemies, as the issue of his plans and labors. 
 
 1776. On the 24th of May of this year, the 
 
 1 
 
1776.] METHODIST EPISCOPAL CHURCH. 117 
 
 annual conference was held for the first time in the 
 city of Baltimore. In consequence of the great re- 
 vival of religion above detailed, there had been an 
 increase to the societies of one thousand eight hundred 
 and seventy-three, the whole number being four thou- 
 sand nine hundred and twenty-one, and nine preachers 
 were admitted on trial. Four new circuits were 
 formed, namely, Fairfax , Hanover, Pittsylvania , and 
 Carolina , the former being in the state of Virginia, 
 and the latter in North Carolina, places which had 
 been blessed with the revival of religion already no- 
 ticed. There were eleven circuits returned on the 
 minutes, and twenty-five preachers stationed on them 
 
 CHAPTER II. 
 
 From the commencement of the Revolution in 1776, to its termination 
 in 1783. 
 
 This year forms a memorable era in the history of 
 these United States. The sanguinary conflict which 
 had commenced in 1775 now broke forth with in- 
 creased violence, and all hope of reconciliation was 
 prostrated, only on condition of an acknowledgment 
 on the part of Great Britain of the independence of 
 the United States. 
 
 The fleets of England were in our harbors, and her 
 soldiers were landed upon our shores. But what 
 rendered a reconciliation hopeless was ? that on the 
 4th of July, 1776, congress had declared the thirteen 
 united colonies, which they represented, free and 
 independent states. 
 
 This state of things rendered the situation of many 
 
 1 
 
118 
 
 A HISTORY OF THE 
 
 [1776 
 
 of the Methodist preachers peculiarly trying, and more 
 especially those of them who were known to be fa- 
 vorable to the British cause. As some of them, not 
 taking the very seasonable advice given by Mr. Wes- 
 ley in the letter above inserted, spoke their sentiments 
 freely against the proceedings of congress and of the 
 American states, they were subjected to some perse- 
 cutions. And although only four out of the twenty- 
 five preachers were from England, yet as these four 
 were leading men, the others were suspected of favor 
 ing the cause of Britain, and were therefore exposed 
 to similar suspicions and treatment. Mr. Asbury, 
 though among the most prudent of them all in his 
 speech and conduct, says that on the 20th of June 
 he was “ fined, near Baltimore, five pounds for preach- 
 ing the gospel.” But though it was with no little 
 difficulty that they were able to travel some of the 
 circuits, and obliged entirely to abandon others, yet 
 conscious of their Christian integrity, the preachers 
 persevered in their labors wherever they could find 
 access to the people ; and in many places their efforts 
 were crowned with great success in the awakening 
 and conversion of sinners ; as is manifest from the 
 increase of preachers and people before mentioned. 
 
 Among those preachers, raised up in this country, 
 we find on the minutes for this year the name of 
 Freeborn Garrettson , whose labors afterward contri- 
 buted so much to the advancement of the cause of 
 Jesus Christ in these United States.'* 
 
 * Ah it is my intention to give a condensed account of such 
 preachers as were any way eminent for their labors, sufferings, 
 and success, when their death is noticed, no more will be said 
 of them in the thread of the history than is necessary to a con- 
 1 
 
1777.] METHODIST EPISCOPAL CHURCH. 119 
 
 1777. The fifth conference was held this year 
 in the Deer Creek meeting house, Harford county, in 
 the state of Maryland. The war at this time raged 
 with great violence, so .that by the marching and coun- 
 termarching of armies, enlisting of soldiers, frequent 
 skirmishes between the contending parties, some of 
 the places, even where religion had prevailed to a 
 considerable extent, were not visited at all by the 
 preachers. Last year Norfolk in Virginia was aban- 
 doned, and this year no preacher was stationed in 
 New^York ; nor do we find this city among the sta- 
 tions again until 1783, though there was a small 
 society of members still there. The cause of this 
 abandonment of the city for so long a time was, that 
 the British troops had it in possession, and had con- 
 verted the meeting house into barracks for the sol- 
 diers, so that it was not possible to occupy it for 
 preaching regularly, even had a preacher been per- 
 mitted to reside among them. Such are the fatal 
 results of war , that scourge of humanity.* 
 
 But although these were the disastrous results of 
 the war in some places, more particularly in the mid- 
 
 nected account of the work which was carried on by their in- 
 strumentality. 
 
 * It is said, however, in a memoir of the Rev. Mr. Mann, a 
 preacher who afterward went to Nova Scotia, that for a con- 
 siderable time during the war, at the request of the trustees 
 and leaders, he held meetings in the chapel in New-York, until 
 he was relieved by the coming of Mr. Spragg, a regular tra- 
 veling preaqher, who came from Philadelphia, after the British 
 took possession of that city. Through the labors of those men 
 of God a small society was kept together, rotwithstanding the 
 difficulties with which they had to contend in those troublesome 
 times. 
 
 I 
 
120 
 
 A HISTORY OF THE 
 
 ri777 
 
 die states, yet in others there were gracious outpour- 
 ings of the Spirit, and revivals of the work of God, 
 the southern states not being yet so much exposed 
 to the ravages of this cruel warfare. In the Bruns- 
 wick circuit particularly, as well as the two circuits, 
 Sussex and Amelia, which had beefn recently taken 
 from it, and in some parts of North Carolina, the 
 work of God continued to spread to a considerable 
 extent. Though, therefore, there was a decrease of 
 members on those circuits which were exposed to the 
 depredations of contending armies, yet, when they 
 came to the conference, they found an increase on the 
 whole of 2047 members and 12 preachers, making 
 the entire number in society to be 6968, and 36 
 preachers — so mercifully did God own their labors 
 for the salvation of souls ! 
 
 It was at this conference that those preachers who 
 came from England took into consideration the pro- 
 priety of returning home ; but they finally concluded 
 to remain a while longer, as the way seemed not yet 
 plain for them to leave their American brethren. It 
 seems, indeed, that as early as the month of January 
 preceding, Messrs. Rankin and Shadford had seriously 
 meditated on returning to England ; for Mr. Asbury 
 says, under date of January 22, that he met them at 
 their request, and “ found them inclined to leave Ame- 
 rica and embark for England. But,” he adds, “ I had 
 before resolved not to depart from the work on any 
 consideration.” About the middle of September, how- 
 ever, Messrs. Rankin and Rodda embarked for theix 
 native country. 
 
 Notwithstanding the prudent caution given to the 
 preachers by Mr. Wesley, in which he advised them 
 
 1 
 
1777J METHODIST EPISCOPAL CHURCH. 121 
 
 not to meddle with the political affairs of the country, 
 they did not all abide by it, but some were very busy 
 in exciting a spirit of disaffection toward the Ameri- 
 can cause. That they should have felt strongly 
 inclined to favor the cause of their king and country 
 is but natural, and might very well be pardoned on 
 the score of national partiality ; but that any professed 
 minister of Jesus Christ should have descended from 
 his high and holy calling to mingle with the combat- 
 ants of that day in their warlike measures, is a fault 
 for which Christianity furnishes no apology. This, 
 however, was the unhappy case with Mr. Rodda pre- 
 viously to his departure for England. While on his 
 circuit he was detected in spreading the king’s procla- 
 mation, and otherwise endeavoring to stir up a spirit 
 of opposition to the American government. Fearing, 
 however, the resentment of his enemies, by the assist 
 ance of some slaves he made his escape to the Bri 
 tish fleet ; and as Philadelphia was then in possession 
 of the British army, he was sent thither, and from 
 thence to his native land. His departure, therefore, 
 was no cause of regret to the Methodists in this 
 country. 
 
 Another circumstance tended not a little to excite 
 a spirit of persecution toward the Methodists. A 
 backslider, by the name of Chauncey Clowe, succeeded 
 in enlisting about three hundred men for the British, 
 standard, and before he was detected, was the means 
 of shedding blood. He was, however, arrested, and 
 finally hung as a rebel against the government. In 
 the course of the examination, it was found that only 
 two Methodists were engaged in this plot ; and the 
 remarks of Governor Rodney, who was friendly to 
 
 1 
 
122 
 
 A HISTORY OF THE 
 
 [1777. 
 
 our cause, to those of our enemies who had assidu- 
 ously endeavored to fix upon them the foul mark of 
 toryism, put them to silence, and obtained for our 
 friends temporary relief. 
 
 What made this war the more distressing was the 
 fact, that in many parts of the country the people 
 were divided among themselves in regard to the law- 
 fulness or expediency of taking up arms against 
 Great Britain. This led to domestic disputes, and 
 not unfrequently the father was against the son, and 
 the daughter against the mother, and one neighbor 
 against another. These things produced an irritation 
 of spirit exceedingly unfriendly to the progress of 
 pure religion. But that which exposed the Methodist 
 preachers still more to the suspicions of their enemies, 
 was the fact, that Mr. Wesley had published a pam- 
 phlet addressed to the Americans, in which he con- 
 demned their conduct, and justified the measures of 
 the British cabinet. This well-meant endeavor of Mr. 
 Wesley, though it may have had a good effect upon 
 the societies under his care in Great Britain, had 
 quite a deleterious influence upon the Methodists in 
 this country. As some copies of this pamphlet found 
 their way here, they tended to increase the irritation 
 against the Methodist preachers, and to expose them 
 to fresh insults. Though Mr. Wesley may be com 5 
 .mended as a loyalist for his well-meant endeavors to 
 convince the Americans that they were wrong in tak- 
 ing up arms against his king and country, yet we 
 cannot but believe that he committed an error in thus 
 interfering in the political affairs of this country, as it 
 manifestly tended to increase the difficulties with 
 which the preachers had to contend, without at all 
 J • * 
 
1778.] METHODIST EPISCOPAL CHURCH. 123 
 
 mitigating the evils resulting from the war which was 
 then raging. Amid all these difficulties, however, 
 Mr. Asbury stood his ground, knowing that his 
 “ record was on high, and that his reward was with 
 his God.” 
 
 Speaking of the departure of Messrs. Rankin and 
 Rodda, he says, “ So we are left alone. But I leave 
 myself in the hand of God, relying on his good provi- 
 dence to direct and protect us, persuaded that nothing 
 will befall me but what shall conduce to his glory 
 and my benefit.” 
 
 1778. On the 19th of May of this year the sixth 
 conference was held in Leesburgh , Fa., at which 
 time six new circuits were added, namely, Berkeley , 
 Fluvanna , James City , and Lunenburgh , in Virginia, 
 and Carolina circuit in North Carolina was divided 
 into three, called Roanoke , Tar River, and New- 
 Hope ; and five of the old circuits, on account of the 
 war, were left from the minutes ; these were New - 
 York , Philadelphia, Chester, Frederick , and Norfolk. 
 Though there was an increase in the number of cir- 
 cuits, yet there was a decrease of 873 members, the 
 whole number being 6095 ; and also of the preachers 
 29, being 5 less than last year. 
 
 In order to insure obedience to the government, 
 and to distinguish between friends and enemies, all 
 were called upon to take an oath of allegiance to the 
 state authorities in which they- resided, and of course 
 to abjure allegiance to the crown of Great Britain. 
 To the taking this oath many of the preachers had 
 conscientious scruples, which exposed them to many 
 vexations, and obliged some ol them to leave their 
 stations. Mr. George Shad ford, whose labors had 
 
 1 
 
124 
 
 A HISTORY OF THE 
 
 [1778 
 
 been so abundantly blessed to the awakening and con- 
 version of souls, after keeping a day of fasting and 
 prayer in company with Mr. Asbury for divine direc- 
 tion, took his departure this year for England, leaving 
 behind him the savor of a good name, and many happy 
 souls as seals to his ministry. 
 
 As Mr. Asbury could not persuade himself to take 
 the required oath of allegiance to the state of Mary 
 land, where he was in the first part of this year, he 
 retired to the state of Delaware, where he found an 
 asylum in the house of Judge White for nearly twelve 
 months. While the storm of war was raging around 
 him, and while all his English brethren had forsaken 
 him and the flocks intrusted to their care, he deter- 
 mined to wait patiently until the tempest should sub- 
 side, that he might again launch forth upon a calmer 
 sea in quest of immortal souls. But though he was 
 thus secluded from the pursuit of his enemies in the 
 house of his friend and patron, Thomas White, Esq., 
 he says, that except for about two months, when the 
 necessity 6f the case compelled him, contrary to his 
 most ardent wishes, to be silent, it was a “ season of 
 the most active, most useful, and suffering part of his 
 life.” Though he could not appear before the con- 
 gregations on the Sabbath, he was wont to leave his 
 retreat in the gloom of the night, and go from house 
 to house to enforce the truths of the gospel ; and not- 
 withstanding the difficulties with which he and others 
 had to contend in those times of trouble, they were 
 gradually laying a foundation deep and broad, by their 
 labors and sufferings, for that success which Method 
 ism has since had in these United States. 
 
 But Mr. Asbury was not the only sufferer on this 
 1 
 
1778 .] METHODIST EPISCOPAL CHURCH. 125 
 
 occasion. Mr. Freeborn Garrettson was at that time 
 actively and successfully engaged in preaching the 
 gospel in Queen Anne’s county, in the state of Mary- 
 land. After having paid a visit to Mr. Asbury in his 
 seclusion at Judge White’s, where he had an oppor- 
 tunity of preaching to a small company, he returned 
 to Queen Anne’s and preached. The next day ? as 
 he was on his way to Kent, he was met by one 
 John Brown, formerly a judge of that county, who 
 seized his horse’s bridle ; and notwithstanding the 
 remonstrances of Mr. Garrettson, who assured him 
 that he was on the Lord’s errand, peaceably engaged 
 in persuading sinners to be reconciled to God, Brown 
 alighted from his horse, seized a stick, and began 
 beating Mr. Garrettson over the head and shoulders, 
 in the meantime calling for help. As some were 
 approaching, as he thought with a rope, Brown let 
 go the bridle, when Mr. Garrettson gave his horse the 
 whip, and thus cleared himself from the grasp of his 
 persecutors. He was, however, soon overtaken by 
 his pursuer, who struck at him with all his might, 
 when Mr. Garrettson was thrown from his horse with 
 great violence. Providentially a lady passed along 
 with a lancet and he was taken to a house and bled, 
 by which means he was restored to his senses, of 
 which he had been deprived by the blows he had 
 received, and the fall from his horse. He then began 
 to exhort his persecutor, who, fearing that death would 
 ensue, exhibited some sorrowr and great trepidation 
 of heart, offering to take Mr. Garrettson in his car- 
 riage wherever he wanted to go. No sooner, how* 
 ever, did he perceive that the patient sufferer was 
 likely to recover, than he brought a magistrate, more 
 
 1 
 
126 A HISTORY OF THE [1778. 
 
 wicked than himself, both of whom, says Mr. Gar- 
 rettson, “ appeared as if actuated by the devil.” The 
 following is his own account of the termination of this 
 affair : — 
 
 “ With a stern look the magistrate demanded my 
 name. I told him ; and he took out his pen and 
 ink, and began to write a mittimus to commit me to 
 jail. 4 Pray, sir,’ said I, 4 are you a justice of the 
 peace V He replied that he was. 4 Why, then,’ 
 said I, 4 do you suffer men to behave in this manner ? 
 If such persons are not taken notice of, a' stranger can 
 with no degree of safety travel the road.’ £ You have,’ 
 said he, 4 broken the law.’ 4 How do you know that,’ 
 answered I ; 4 but suppose I have, is this the way to 
 put the law in force against me? I am an inhabitant 
 of this state, and have property in it; and, if I mistake 
 not, the law says for the first offence, the fine is five 
 pounds, and double for every offence after. The 
 grand crime was preaching the gospel of the Lord 
 Jesus Christ, in which I greatly rejoice. My enemy,’ 
 said I, 4 conducted himself more like a highwayman 
 than a person enforcing the law in a Christian coun- 
 try. Be well assured, this matter will be brought 
 to light,’ said I, 4 in awful eternity.’ He dropped his 
 pen, and made no farther attempt to send me to pri- 
 son. By this time, the woman who bled me came 
 with a carriage, and I found myself able to rise from 
 my bed and give an exhortation to the magistrate, my 
 persecutor, and others who were present.” 
 
 From this time Mr. Garrcttson went on his way* 
 rejoicing in all the mighty things which the Lord did 
 by his instrumentality ; for he wrought wonderfully 
 by his means in the states of Maryland and Delaware, 
 1 
 
1778 .] METHODIST EPISCOPAL CHURCH. 127 
 
 through both of which he traveled extensively, and 
 many flocked to hear the word. 
 
 Mr. Joseph Hartley also, another traveling preacher 
 a man of great zeal and faithfulness, was apprehended 
 in Queen Anne’s county for preaching the gospel, who 
 gave bonds and security to appear for trial at the next 
 court. Being forbidden to preach, he attended his 
 appointments ; and after singing and prayer, stood 
 upon his knees and exhorted the people, until his 
 enemies said that he might as well preach standing 
 on his feet as on his knees. He went thence to 
 Talbot county, where he was seized and committed 
 to jail for preaching Jesus and him crucified. This, 
 however, by no means silenced him. The people 
 collecting around the walls of his prison, he preached 
 to them through the grates ; and so powerfully was 
 the word applied to their hearts, that some of them 
 were deeply awakened to a sense of their lost and 
 guilty state, and began earnestly to seek the Lord. 
 This induced some of the inhabitants to remark 
 that unless Hartley were released from prison he 
 would convert the whole town. After keeping him 
 confined for some time, he was set at liberty ; but 
 such had been the blessed effects of his preaching, 
 that a powerful revival followed, which terminated 
 in the establishment of a flourishing society in that 
 place. 
 
 In the latter part of this year, Mr. Asbury ventured 
 from his seclusion and preached the gospel of the 
 kingdom in various parts of Delaware state with such 
 freedom and success, that he remarks, the “ gospel 
 meets with such indulgence in this free state,” that it 
 “ will become as the garden of the Lord, filled with 
 
 1 
 
128 A HISTORY OF THE [1779 
 
 plants of his own planting.” The truth of this anti 
 cipation has been fully verified. 
 
 1779. — Previously to the assembling of the con- 
 ference, mentioned in the minutes for this year, the 
 preachers in the more northerly states assembled at 
 Judge White’s, where Mr. Asbury had retired from 
 the fury of his enemies, and there held a conference, 
 with Mr. Asbury at their head, who now acted since 
 the departure of Mr. Rankin and the other English 
 preachers, by a vote of this conference, as the general 
 assistant. Although this was considered as “ a pre- 
 paratory conference,” yet if we take into considera- 
 tion that the one afterward held at the Broken Back 
 Church , in Virginia, was held in the absence of the 
 general assistant, we shall see good reason for allow- 
 ing that this, which was held under the presidency 
 of Mr. Asbury, was the regular conference, and 
 hence their acts and doings are to be considered valid. 
 
 This year was distinguished by considerable troubles 
 in the societies. These arose principally from a de- 
 sire manifested among the people in the south to have 
 the ordinances administered to them. That we may 
 understand this subject, it is necessary to remark, 
 that the Methodist preachers, both in Europe and 
 America, were considered only as lay-preachers, hav 
 ing never been separated to the work of the ministry 
 by imposition of hands. Mr. Wesley’s strong attach- 
 ment to the established Church of England had induced 
 him to oppose every thing which tended to a separa- 
 tion from her communion, or to a violation of any of 
 ]^r canons or ordinances. Hence, although frequently 
 importuned to set apart some of his preachers by im- 
 position of hands to the entire work of the ministry, 
 1 
 
1779 J METHODIST EPISCOPAL CHURCH. 129 
 
 he steadily resisted all such solicitations, exhorting his 
 people to go to the Church for the ordinances of bap- 
 tism and the Lord’s supper. Mr. Asbury, and those 
 English preachers who had been associated with him 
 in this country, had been educated in the Wesleyan 
 school, and hence had sternly resisted all attempts to 
 depart, in this respect, from the principles and prac- 
 tice of their founder. 
 
 As we have already seen, at an early period of 
 Methodism in America, some of the preachers, and, 
 probably through their influence, the people too, had 
 manifested a strong desire to deviate from this course 
 of conduct, and to have the ordinances among them- 
 selves. Mr. Asbury and his associates had resisted 
 all such attempts at innovation, endeavoring to per- 
 suade the people to be content to receive the ordi- 
 nances as they had done, from the hands of their 
 parochial clergy. The question was agitated at the 
 Deer Creek Conference, in 1777, where Mr. Rankin 
 presided. Here the question was asked, “ Shall the 
 preachers in America administer the ordinances ?” 
 And after a full discussion, it was answered, “ We 
 will suspend them until the next conference.” At the 
 next conference, which was held in Leesburgh, Va., 
 May 19, 1778, Mr. Asbury not being present on 
 account of ill health, and Mr. Rankin and his British 
 brethren having departed for England, Mr. William 
 Watters, being the oldest American preacher, was 
 called upon to preside. Here the question, “ Shall 
 we administer the ordinances ?” was again discussed, 
 and it was finally decided to “ lay it over until the 
 next conference.” 
 
 This “ next conference” was the one we are now 
 
 9 1 
 
130 
 
 A HISTORY OF THE 
 
 [1779 
 
 considering. Here the arguments in favor of admi- 
 nistering the ordinances came up with double force. 
 The war had separated them from Mr. Wesley ; all 
 the English preachers, except Mr. Asbury, had re- 
 turned to England, and nearly all the ministers of 
 the establishment, being unfriendly to the American 
 cause, had also left their flocks and gone home ; and 
 most of those who remained were irregular in their 
 lives and not evangelical in their preaching. In these 
 circumstances, the children were left unbaptized, and 
 the people were destitute of the Lord’s supper. They 
 furthermore said, that as God had made them instru- 
 mental in the conversion of the souls of the people, so 
 he had given them authority to administer his ordi- 
 nances ; and the people were exceedingly desirous 
 “ to have it so.” 
 
 It w 7 as under these views and feelings that the 
 brethren at the south assembled in Fluvanna county, 
 Va., on the 18th of May, 1779. Knowing some- 
 thing of the disposition which prevailed there on this 
 subject, Mr. Watters was sent from the conference 
 which had been held at Judge White’s, to endeavor 
 to dissuade them from carrying their design into exe- 
 cution. His efforts, however, were unavailing ; for 
 after deliberating upon the subject, they appointed a 
 committee of some of the oldest brethren to ordain 
 ministers. The members of this committee first or- 
 dained each other, and then proceeded to ordain others 
 by imposition of hands. Those who were thus or- 
 dained went out preaching and administering the 
 ordinances of baptism and the Lord’s supper to all 
 who desired them, cither for themselves or for their 
 children ; and thus was a breach made between the 
 1 
 
1779.] METHODIST EPISCOPAL CHURCH. 131 
 
 northern and southern preachers. These men, how- 
 ever, being pious and zealous, and withal much favored 
 by the people for complying with their wishes, were 
 very successful in their labors ; but the preachers at 
 the north mourned over them on account of their 
 departure from what they very justly considered 
 Wesleyan Methodism. 
 
 In consequence of this temporary division, there 
 were two separate minutes taken in 1779, each con- 
 ference passing its own resolutions, and stationing its 
 preachers ; but the numbers in society and of preachers 
 are set down in the minutes of the Fluvanna confer 
 ence. From these it appears, that, notwithstanding 
 the ravages of the war, the opposition and persecution 
 with which some of the preachers had to contend, 
 and the dissensions among themselves respecting the 
 ordinances, they had an increase of 2482 members 
 and of 20 preachers ; so greatly did the word of God 
 multiply and prevail in those troublesome times. 
 
 At these conferences they passed resolutions that 
 “ every exhorter and local preacher should go under 
 the direction of the assistants where, and only where, 
 they shall appoint” — that they should u meet the chil- 
 dren once a fortnight, and examine the parents in 
 regard to their conduct toward them” — and after hav- 
 ing elected Mr. Asbury as the general assistant, they 
 inserted this question and answer : “ Quest. How far 
 shall his power extend ? Ans. On hearing every 
 preacher for and against what is in debate, the right 
 of determination shall rest' with him according to the 
 minutes.” These resolutions were adopted at the 
 conference held at Judge White’s, in the state of De- 
 laware. It seems, therefore, that they were not in 
 
 1 
 
132 
 
 A HISTORY OF THE 
 
 [1780 
 
 the habit at that time of determining debatable ques 
 tions by a majority of votes ; but, in imitation of the 
 practice of Mr. Wesley, after hearing all that could 
 be said pro and con , the presiding officer decided the 
 point. 
 
 The conference at Fluvanna determined to lengthen 
 the time of trial of a preacher from one to two years, 
 which has continued a standing rule to this day. 
 They also declared that any preacher who received 
 “ money by subscription” was “ excluded the Me- 
 thodist connection.” As these were /the only rules 
 which passed that body, except resolving to ordain 
 ministers and to administer the ordinances, it is pro- 
 bable that they acquiesced in what was done by the 
 other conference, which was held under the presidency 
 of Mr. Asbury. 
 
 1780. — The eighth conference assembled in Bal- 
 timore, April 24th of this year. That our readers 
 may see the spirit by which they were actuated, the 
 following questions and answers are inserted as I find 
 them in the printed minutes : — * 
 
 Quest. 7. Ought not all the assistants to see to the set- 
 tling of all the preaching houses by trustees , and order the 
 said trustees to meet once in half a year, and keep a register 
 of their proceedings ; if there are any vacancies choose new 
 trustees , for the better security of the houses , and let all 
 the deeds be drawn in substance after that in the printed 
 minutes ? 
 
 Ans. Yes. 
 
 Quest. 8. Shall all the traveling preachers take a license 
 from ever if conference , importing that they arc assistants or 
 helpers in connection with us ? 
 
 Ans. Yes. 
 
 1 
 
1780.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 133 
 
 Quest. 9. Shall brother Asbury sign them in behalf of 
 the conference ? 
 
 . Ans. Yes. 
 
 Quest. 10. Ought it to be strictly enjoined on all our local 
 preachers and exhorters , that no one presume to speak in 
 public without taking a note every quarter , ( if required ,) and 
 be examined by the assistant with respect to his life , his qua- 
 lification, and reception. 
 
 Ans. Yes. 
 
 Quest. 11. Ought not all our preachers to make con 
 science of rising at four, and if not, yet at five : (is it not a 
 shame for a preacher to be in bed till six in the morning ?) 
 
 Ans. Undoubtedly they ought. 
 
 Quest. 12. Shall we continue in close connection with 
 the Church, and press our people to a closer connection with 
 her? 
 
 Ans. Yes. 
 
 Quest. 13. Will this conference grant the privilege to all 
 the friendly clergy of the Church of England, at the request 
 or desire of the people, to preach or administer the ordinances 
 in our preaching houses or chapels ? 
 
 Ans. Yes. 
 
 Quest. 14. What provision shall we make for the wives 
 of married preachers ? 
 
 Ans. They shall receive an equivalent with their hus 
 bands in quarterage, if they stand in need. 
 
 Quest. 15. Ought not our preachers, if possible, to speak 
 to every person one by one in the families where they lodge, 
 before prayer, if time will permit ; or give a family exhorta- 
 tion after reading a chapter ? 
 
 Ans. They ought. 
 
 Quest. 16. Ought not this conference to require those 
 traveling preachers who hold slaves, to give promises to set 
 them free ? 
 
 Ans. Yes. 
 
 1 
 
134 
 
 A HISTORY OF THE 
 
 [1780 
 
 Quest. 17. Does this conference acknowledge that slavery 
 is contrary to the laws of God , man, and nature , and hurt- 
 ful to society ; contrary to the dictates of conscience and pure 
 religion , and doing that which we would not others should do 
 to us and ours ? — Do we pass our disapprobation on all our 
 friends who keep slaves , and advise their freedom ? 
 
 Ans. Yes. 
 
 Quest. 18. Shall we recommend our quarterly meetings to 
 be held on Saturdays and Sundays when convenient ? 
 
 Ans. iVgreed. 
 
 Quest. 19. Shall not the Friday following every quarter 
 day be appointed as a day of fasting ? 
 
 Ans. Yes. 
 
 Quest. 20. Does this whole conference disapprove the step 
 our brethren have taken in Virginia ? 
 
 Ans. Yes. 
 
 Quest. 21. Do we look upon them no longer as Metho- 
 dists in connection with Mr. Wesley and us till they come 
 back ?* 
 
 Ans. Agreed. 
 
 Quest. 22. Shall brother Asbury , Garrettson , and Watters 
 attend the Virginia conference , and inform them of our pro- 
 ceedings in this , and receive their answer ? 
 
 Ans. Yes. 
 
 Quest. 23. Do we disapprove of the practice of distilling 
 grain into liquor ? Shall we disown our friends who ivill not 
 renounce the practice ? 
 
 Ans. Yes. 
 
 Quest. 24. What shall the conference do in case of brother 
 Asbunfs death or absence ? 
 
 Ans. Meet once a year, and act according to the 
 minutes. 
 
 * This refers to a partial separation which took place in 
 Virginia on account of the ordinances. 
 
 1 
 
1780.] METHODIST EPISCOPAL CHURCH. 135 
 
 • Quest. 25. Ought not the assistant to meet the colored, 
 people himself i and appoint as helpers in his absence proper 
 white persons , and not suffer them to stay late and meet by 
 themselves ? 
 
 Ans. Yes. 
 
 Quest. 26. What must be the conditions of our union with 
 our Virginian brethren ? 
 
 Ans. To suspend all their administrations for one year, 
 and all meet together in Baltimore. 
 
 On the minute respecting slavery, Mr. Lee, in his 
 History of the Methodists, remarks, that “ it was going 
 too far, and calculated to irritate the minds of our 
 people, and not to convince them of their errors.” 
 Of this the conferences were subsequently convinced, 
 as they found it necessary to relax in their measures 
 against slave-holders, without, however, attempting to 
 justify the system of slavery itself. 
 
 By these minutes, it will also be seen that the 
 preachers of that day set their faces against <£ distilling 
 grain into liquor,” determining to “ disown those who 
 would not renounce the practice.” 
 
 From this it may be seen that the Methodist con- 
 ference set itself against the use of alcoholic liquors 
 long before the temperance movements, which have so 
 distinguished the present days, and which have conferred 
 such lasting blessings upon the community. What 
 a pity there should ever have been any relaxation 
 either in the phraseology or enforcement of this rule ! 
 But that which affected them the most vitally was, 
 the resolution respecting their Virginia brethren, who, 
 it should be noted, did not convene with the Balti- 
 more conference, but held one of their own in Vir- 
 
 1 
 
136 
 
 A HISTORY OF THE 
 
 [1780 
 
 ginia ; but as their proceedings are not upon record, 
 we cannot say what they did. As, however, this 
 conference forms a very important item in the history 
 of Methodism, in which Mr. Asbury topk such a deep 
 interest and agency, I will give his own account of 
 the whole affair, as I find it recorded in his Journal 
 under date of May 8th, 9th, 10th, 1780. 
 
 “ We rode to Granger’s, fifteen miles, stopped and fed 
 our horses. These people are full of the ordinances ; we 
 talked and prayed with them, then rode on to the Mana- 
 kin-town ferry, much fatigued with the ride ; went to 
 friend Smith’s, where all the preachers were met. I con- 
 ducted myself with cheerful freedom, but found there was 
 a separation in heart and practice. I spoke with my coun- 
 tryman, John Dickins, and found him opposed to our con- 
 tinuance in union with the Episcopal Church. Brother 
 Watters and Garrettson tried their men, and found them 
 inflexible. 
 
 “ Tuesday 9. — The conference was called : brother 
 Watters, Garrettson, and myself stood back, and being 
 afterward joined by brother Dromgoole, we were desired 
 to come in, and I was permitted to speak. I read Mr. 
 Wesley’s thoughts against a separation — showed my pri 
 vate letters of instructions from Mr. Wesley — set before 
 them the sentiments of the Delaware and Baltimore con- 
 ferences — read our epistles, and read my letter to brother 
 Gatch, and Dickins’s letter in answer. After some time 
 spent this way, it was proposed to me, if I would get the 
 circuits supplied, they would desist ; but that I could not 
 do. Wo went to preaching; I spoke on Ruth ii, 4, and 
 spoke as though nothing had been the matter among the 
 preachers or people; and we were greatly pleased and 
 comforted — there was some moving among tho people. In 
 1 
 
1780.] METHODIST EPISCOPAL CHURCH. 137 
 
 the afternoon we met ; the preachers appeared to me to 
 be farther off ; there had been, I thought, some talking 
 out of doors. When we, Asbury, Garrettson, Watters, 
 and Dromgoole, cQuld not come to a conclusion with them 
 we withdrew, and left them to deliberate on the condition 
 I offered, which was to suspend the measures they had 
 taken for one year. After an hour’s conference, we were 
 called to receive their answer, which was, they could not 
 submit to the terms of union. I then prepared to leave the 
 house, to go to a near neighbor’s to lodge, under the heaviest 
 cloud I ever felt in America — O ! what I felt ! — nor i 
 alone, but the agents on both sides ! — they wept like 
 children, but kept their opinions. 
 
 “Wednesday 10. — I returned to take leave of confer- 
 ence, and to go off immediately to the north ; but found they 
 were brought to an agreement while I had been praying, 
 as with a broken heart, in the house we went to lodge at ; 
 and brothers Watters and Garrettson had been praying up 
 stairs where the conference sat. We heard what they 
 had to say — surely the hand of God has been greatly seen 
 in all this : there might have been twenty promising 
 preachers, and three thousand people, seriously affected 
 by this separation ; but the Lord would not suffer this — 
 we then had preaching by brother Watters on, c Come 
 thou with us, and we will do thee good afterward we 
 had a love-feast ; preachers and people wept, prayed, 
 and talked, so that the spirit of dissension was power- 
 fully weakened, and I hoped it would never take place 
 again.” 
 
 This unhappy affair being thus amicably adjusted, 
 the preachers went to their respective fields of labor 
 with renewed courage ; and although the cloutfs of 
 war still hung lowering over all the land, and often 
 threatened them with showers of persecution, yet 
 
 1 
 
138 
 
 A HISTORY OF THE 
 
 [ 1780 , 
 
 those who became personally acquainted with them 
 were so thoroughly convinced of the purity of .their 
 motives and conduct, and some of those being among 
 the most influential men in the country, they threw 
 around them the shield of their protection. Mr. As- 
 bury being let loose from his confinement, traveled 
 extensively through the southern counties of Virginia 
 and some parts of North Carolina, exerting all his 
 powers to promote the cause of God, and particularly 
 to heal the divisions which had arisen from the dis- 
 putes respecting the ordinances. Though the preachers 
 all agreed to suspend their use for the present, yet a 
 few of them being not a little pleased with their self- 
 created authority, submitted to the measure with great 
 reluctance, and many of the people surrendered theii 
 supposed privileges not without a struggle. Through 
 his influence, however, and that of Mr. Garrettson, 
 and some other influential men of peace and union, 
 the breach was finally healed, and peace and love 
 reigned throughout their borders. 
 
 Some places, however, were much disturbed and 
 distressed on account of the war, which now raged 
 with increased violence. In consequence of the con- 
 tinual marching and countermarching of the armies, 
 both of friends and enemies, some of the circuits were 
 abandoned, and others but partially supplied. And 
 although general protection was extended to the 
 preachers, in conformity to the principles of civil and 
 religious liberty for which the United States were 
 now contending, yet there wore not wanting indivi- 
 duals who, from various pretexts, stirred up a spirit 
 of persecution against the Methodists. To those who 
 were deeply interested in the success of our arms 
 1 
 
1780.] METHODIST EPISCOPAL CHURCH. 139 
 
 and who were actuated only by the blind impulses 
 of human nature in its depraved state, it was provok- 
 ing to find a people in the midst of them led on by 
 a number of active and zealous preachers, who were 
 from principle averse to war ; for such was the case 
 in respect to most of the preachers and people deno- 
 minated Methodists. Add to this the fact, that their 
 first leaders were directly from England, some of 
 whom had not concealed their ‘partiality for their 
 mother country, and all under a leader who had boldly 
 advocated the cause of his government, and denounced 
 the Americans as rebels, it is no wonder that any one 
 who wished to raise the wind of persecution against 
 a Methodist preacher, need only shout Tory , and his 
 wish was accomplished. To this disgraceful prac- 
 tice some resorted, and thereby gratified their unrea- 
 sonable opposition to the men whom they inwardly 
 hated on account of the spirited manner in which they 
 rebuked them for their wickedness. Among others 
 who suffered in this way, the most conspicuous was 
 Mr. F. Garrettson. On the 27th of February of this 
 year, after preaching to a numerous and attentive con- 
 gregation in Dorchester county, he was seized by his 
 enemies, and finally committed to prison. Though 
 he suffered much in body in consequence of having 
 no other bed than the floor, with his saddle bags for 
 his pillow, with two large windows open upon him, 
 yet he enjoyed great spiritual consolation in prayer 
 and meditation, reading and writing, and was not a 
 little comforted by the visits and prayers of his friends 
 and pious acquaintances. 
 
 Before, however, his trial came on, Mr. Asbury 
 went to the governor of Maryland and interceded in 
 
 I 
 
140 
 
 A HISTORY OF THE 
 
 [1781. 
 
 behalf of Mr. Garrettson ; and the governor of Dela 
 ware state, being a great friend to the Methodists, sent 
 a letter of recommendation to the governor of Mary 
 land, who immediately set him at liberty. Though 
 the enemies of the cross of Christ in Dorchester 
 county were much dissatisfied with his liberation, yet 
 the authority of their governor prevailed over their 
 opposition, and Mr. Garrettson immediately recom- 
 menced his favorite work of preaching the gospel, and 
 “ the word of the Lord,” says he, “ spread through all 
 that country, and hundreds, both white and black, ex 
 perienced the love of Jesus,” so that not far from the 
 very place where he was imprisoned, he soon after 
 preached to a congregation of not less than three thou- 
 sand people, and many of his bitterest persecutors 
 were among the happy converts to the truth. 
 
 From the minutes of the conference it appears there 
 was a decrease of members of seventy-three, and of 
 preachers seven ; the number being, preachers forty- 
 two, members eight thousand five hundred and four. 
 
 1781. It seems that the conference this year was 
 begun at Choptank , in the state of Delaware, April 
 16, and adjourned to Baltimore, to the 24th of the 
 same month. The following are assigned as the rea- 
 sons for this measure : — “ To examine those who 
 could not go to Baltimore, and to provide supplies for 
 the circuits where the Lord is more immediately 
 pouring out his Spirit.” With a view to secure 
 greater unanimity of sentiment and action, thirty-nine 
 out of fifty-four preachers set their names to a paper, 
 expressive of their determination to “ preach the old 
 Methodist doctrine, and strictly to enforce the disci- 
 pline as contained in the notes, sermons, and minutes 
 I 
 
1781.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 141 
 
 published by Mr. Wesley,” and “ to discountenance a 
 separation among either preachers or people.” 
 
 They also passed a rule respecting local preachers, 
 forbidding their traveling circuits without consulting 
 Mr. Asbury, or the assistant near where he resides ; 
 also providing that no excluded person should be re- 
 admitted without giving evidence of repentance ; and 
 a third making it the duty of preachers to read often 
 the Rules of the Societies, the Character of a Method- 
 ist, and the Plain Account of Christian Perfection. 
 
 This year the following rule was adopted for settling 
 disputes which might arise between brethren in their 
 dealings with each other : “ Let the assistant preacher 
 at quarterly meeting consult with the steward, in ap- 
 pointing proper persons to examine into the circum- 
 stances, and if there be any suspicion of injustice, or 
 inability in the referees, to appoint men of more skill 
 and probity, and the parties to abide by their decision, 
 or be excluded the society.” They likewise appointed 
 the first Thursday in June, September, January, and 
 April, as days of general fasting. 
 
 For the first time, the following question and an- 
 swer were recorded : — 
 
 “ Quest. Who desist from traveling this year ? 
 u Arts. John Dickins, Isham Tatum, William Moore, 
 Greenberry Green, Daniel Ruff.” 
 
 Notwithstanding the ravages of the war, which 
 raged this year with most violence in the southern 
 states, the Lord greatly blessed the labors of his faith- 
 ful and devoted servants, particularly in the states of 
 Maryland and Delaware, as well as in some parts of 
 Virginia and North Carolina ; but some of the circuits 
 in these latter places were so harassed with hostile 
 
 1 
 
142 
 
 A HISTORY OF THE 
 
 [1781 
 
 armies, that they were not accessible to the preachers ; 
 and many of the members, though much averse to war, 
 were obliged to serve in the American army, by which 
 means some lost their lives, others made “ shipwreck 
 of faith and a good conscience,” and all were less or 
 more injured in their religious character and enjoy- 
 ments. Those who were so entirely opposed to war 
 from principle as utterly to refuse to fight, were 
 whipped, or fined and imprisoned, and persecuted in 
 a variety of ways. And such were the anxieties 
 manifested by the people respecting the final issue of 
 the contest, particularly in Virginia, where the bloody 
 conflict was renewed this year with increased violence, 
 that when they did assemble for divine worship, their 
 conversation turned more upon the political situation 
 of the country, and the probable results of the war, 
 than upon religion ; fathers and mothers were anx- 
 ious for the fate of their sons who were in the army, 
 and wives for their husbands. 
 
 But though these things exerted an injurious in- 
 fluence upon individuals, and in some places upon 
 whole societies, yet, as a body, they prospered, so 
 much so that the increase was not less than two thou- 
 sand and thirty-five, and of preachers twelve. 
 
 Among others who contributed to advance the 
 cause of God was the Rev. Mr. Jarratt, before men- 
 tioned. He attended the conference, preached to the 
 people with great power and acceptance, gave his 
 advice in matters of importance, and administered the 
 ordinances of baptism and the Lord’s supper. Of his 
 services Mr. Asbury makes honorable mention in his 
 Journal for this year. After speaking of preaching 
 in his barn he says, “ Mr. Jarratt seemed all life, and 
 1 
 
1782.] METHODIST EPISCOPAL CHURCH. 143 
 
 f determined to spend himself in the work of God, and 
 visit what circuits he could.” 
 
 This year has been rendered famous in the annals 
 of our country by the capture of the British army 
 under the command of Lord Cornwallis at Yorktown, 
 Virginia. This event gave a pleasing hope to the 
 friends of peace on both sides of the Atlantic — and to 
 none more than to the Methodists — that this war, 
 which had so long desolated the continent, would soon 
 come to an end ; while American patriots hailed this 
 as an auspicious event, bringing with it a sure pledge 
 of future prosperity. 
 
 1782. The tenth conference commenced in Ellis’s 
 preaching house, Va., April 17, and by adjournment 
 in Baltimore, May 21. This was done to accommo- 
 date the preachers ; but as that held in Baltimore was 
 the oldest, nothing that was done in the Virginia con 
 ferencc was considered binding, unless sanctioned by 
 this conference. 
 
 Preachers this year, 59 Members, 11,785 
 “ last year, 54 “ 10,539 
 
 Increase, 5 1,246 
 
 The appointment of Mr. Asbury by Mr. Wesley 
 as general assistant was reconfirmed at this conference 
 by a unanimous vote. After passing sundry rules for 
 the better regulation of themselves and the people of 
 their charge, the following was entered upon the 
 minutes : — 
 
 “ The conference acknowledge their obligations to the 
 Rev. Mr. Jarratt, for his kind and friendly services to 
 
 1 
 
144 
 
 A HISTORY OF THE 
 
 [1783. 
 
 the preachers and people, from our first entrance into Vir- 
 ginia, and more particularly for attending our conference 
 in Sussex, in public and private ; and advise the preachers 
 in the south to consult him and take his advice in the 
 absence of brother Asbury.” 
 
 At this conference they re-resolved to abide by the 
 decision formerly made, not to administer die ordi- 
 nances. To supply this deficiency, Mr. Jarratt prof- 
 fered his services, attended some of their quarterly 
 meetings, administered the sacraments of baptism and 
 the Lord’s supper, and otherwise assisted them in 
 their work of spreading the gospel among the people. 
 Hence the above acknowledgment of his services. 
 
 Only two circuits, Lancaster , in Pennsylvania, and 
 South Branch , in Virginia, had been added during the 
 past year. Nor do we find any thing special in refer- 
 ence to the general state of the societies ; but there 
 was a considerable outpouring of the Spirit in the 
 northern parts of Virginia and in some parts of Mary- 
 land. For the first time they determined when and 
 where the next conference should be held, namely, in 
 Virginia the first Thursday, and in Baltimore the last 
 Wednesday in May. Considering the state of the 
 country, the societies in general were prosperous, and 
 much united together. 
 
 1783. On the 6th of May the eleventh conference 
 assembled at Ellis’s preaching house in Virginia, and 
 by adjournment in Baltimore on the 27th of the same 
 month. 
 
 Preachers this year, 82 Members, 13,740 
 “ last year, 50 “ 11,785 
 
 1,955 
 
 Increase, 
 
 J 
 
 23 
 
1783. ] METHODIST EPISCOPAL CHURCH. 145 
 
 We find them at this conference ordering the sum 
 of two hundred and sixty pounds to be raised for the 
 support of the preachers’ wives. The following rules 
 were passed on the subject of slavery, and on the 
 manufacturing and drinking spirituous liquors : — 
 
 “ Quest. What shall he done with our local preachers who 
 hold slaves contrary to the laws which authorize their free- 
 dom in any of the United States. 
 
 “ Ans. We will try them another year. In the mean- 
 time, let every assistant deal faithfully and plainly with 
 every one, and report to the next conference. It may be 
 necessary to suspend them. 
 
 “ Quest. Should our friends he permitted to make spirituous 
 liquors , sell , and drink them in drams. 
 
 “ Ans. By no means. We think it wrong in its natural 
 consequences : and desire all our preachers to teach our 
 people, by precept and example, to put away this evil.” 
 
 The first Thursdays in July and October were ap- 
 pointed as days of thanksgiving “ for our public peace, 
 temporal and spiritual prosperity, and for the glorious 
 work of God and the first Fridays in January and 
 April were set apart as days of fasting and prayer. 
 
 After appointing the next conference to be held in 
 the city of Baltimore on the fourth Thursday in May, 
 
 1784, they ordered that “the assistants and those who 
 were to be received into full connection,” should attend. 
 This is the first time that we find on record any rule 
 respecting who should attend the conference. 
 
 Richard Garrettson, Micaijah Debruler, and Samuel 
 Watson desisted from traveling. 
 
 They could not but be thankful to the great Head 
 of the Church for sending peace in their borders, by 
 which means the restraints which had been imposed, 
 10 1 
 
146 
 
 A HISTORY OF THE 
 
 [1783 
 
 in many places, upon the preachers were taken off, 
 and they were therefore permitted to travel wherever 
 they pleased, and to preach the gospel to whomsoever 
 they might find willing to hear it. The consequence 
 was that their borders were greatly enlarged on every 
 -hand, both in the older and new settlements. 
 
 On hearing this glorious news, Mr. Asbury, who, 
 perhaps, had suffered as much as any of the preachers 
 for conscience’ sake, makes the following reflections : 
 
 “ April 5, I heard the news that peace was confirmed 
 between England and America. I had various exercises 
 of mind on the occasion : it may cause great changes to 
 take place among us ; some for the better and some for 
 the worse. It may make against the work of God. Our 
 preachers will be far more likely to settle in the w^orld , 
 and our people, by getting into trade and acquiring wealth, 
 may drink into its spirit. Believing the report to be true, 
 I took some notice of it while I treated on Acts x, 36, a f 
 brother Clayton’s, near Halifax, where they were firing 
 their cannon and rejoicing in their way on the occasion.” 
 
 These certainly are very chastened exultations in 
 a man who had suffered so much from the calamities 
 of war, and must, therefore, have enjoyed some bright 
 anticipations from the return of peace ; but they show 
 with what moderation he received every temporal 
 mercy, lest it might, by its abuse, become an occasion 
 of a sinful conformity to the spirit and temper of this 
 world. 
 
 The Methodist societies, however, soon began to 
 witness the beneficial results from this termination of 
 hostilities, in the enlargement of their work, and in 
 the facilities afforded to the preachers to itinerate 
 1 
 
1783.] METHODIST EPISCOPAL CHURCH. 147 
 
 through the country. During the war many had 
 moved from the more immediate scene of the conflict 
 to the back settlements, where they were destitute of 
 the word and ordinances of religion. On the return of 
 peace, these were visited by the preachers, while the 
 older circuits, some of which had been either entirely 
 or partially abandoned during the war, were now 
 regularly supplied ; and the consequence of these 
 salutary movements was, a more diffusive spread of 
 the gospel, and the bringing the societies into greater 
 compactness and order under their disciplinary regu- 
 lations. Hence pure religion greatly revived in 
 almost every direction, while several additional labor- 
 ers entered the field of itinerancy. That success 
 attended their labors is manifest from the fact that the 
 increase to the numbers in society was, as before 
 stated, one thousand nine hundred and fifty-five, and 
 that eleven new circuits were taken into the work. 
 These were Caroline and Annamessex , in Maryland; 
 Alleghany , Cumberland , and Holstein , in Virginia ; 
 Guilford , Caswell , Salisbury , Marsh , Bertie , and 
 Pasquotank , in North Carolina; Norfolk and New - 
 York , which had been left destitute m consequence 
 of having been in possession of the British troops, 
 were again supplied with preachers. 
 
 The intercourse between England and the United 
 States being restored on the return of peace, it was 
 feared that men of exceptionable character might be 
 induced to emigrate from that to this country, and en- 
 deavor to palm themselves upon the people as Me- 
 thodists or as preachers. To prevent impositions of 
 this sort, the present conference passed the following 
 rule : — 1 
 
148 
 
 A HISTORY OF THE 
 
 [1783. 
 
 “ We will not receive them,” (European Methodists) 
 “ without a letter of recommendation, the truth of which 
 we have no reason to doubt.” 
 
 They were much strengthened in this resolution 
 by receiving, in the latter part of this year, the follow 
 ing letter from Mr. Wesley : — 
 
 “ Bristol , Oct. 3 , 1783 . 
 
 “ 1. Let all of you be determined to abide by the Method- 
 ist doctrine and discipline, published in the four volumes 
 of Sermons, and the Notes upon the New Testament, to- 
 gether with the large minutes of conference. 
 
 “2. Beware of preachers coming from Great Britain or 
 Ireland without a full recommendation from me. Three 
 of our traveling preachers here eagerly desired to go to 
 America ; but I could not approve of it by any means ; be- 
 cause I am not satisfied that they thoroughly like either 
 our discipline or our doctrine ; I think they differ from oui 
 judgment in one or both. Therefore if these or any others 
 come without my recommendation, take care how you re- 
 ceive them. 
 
 “ 3. Neither should you receive any preachers, how- 
 ever recommended, who will not be subject to the Ameri- 
 can conference, and cheerfully conform to the minutes both 
 of the American and English conferences. 
 
 “ 4. I do not wish our American brethren to receive any 
 who make any difficulty on receiving Francis Asbury as 
 the general assistant. 
 
 “ Undoubtedly, the greatest danger to the work of God 
 in America is likely to arise either from preachers coming 
 from Europe, or from such as will arise from among your- 
 selves, speaking perverse things, or bringing in among you 
 new doctrines, particularly Calvin ian. You should guard 
 against this with all possible care, for it is far easier to 
 keep them out than to thrust them out. 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 149 
 
 “ I commend you all to the grace of God, and am your 
 affectionate friend and brother, 
 
 * t{ John Wesley.” 
 
 It was not to be expected that all who made a pro- 
 fession of religion should adorn the doctrine of God 
 their Saviour, nor that all who professed to be called 
 of God to preach the gospel should stand fast in their 
 calling, giving no occasion of offence. Mr. Asbury, 
 in his Journal for this year, gives an affecting account 
 of the apostasy and sudden death of Isaac Rawlings, 
 who had been employed for eight or ten years as a 
 preacher, but who furnished evidence of his instability 
 at various times. He finally, after striving in a secret 
 way, to make a party for himself, left the connection, 
 and he and his adherents took possession of the Fo 
 rest chapel. He was, however, soon forsaken by his 
 followers, and became irregular in his life, lost the 
 confidence of the public, and after having spent some 
 hours in writing a defence of himself against some 
 scandalous imputations which had been cast upon his 
 character, mounted a “ mettlesome horse, and had not 
 rode many yards before he was thrown to the ground 
 and died on the spot.” “ I had said,” says Mr. As- 
 bury, “ I think he cannot stay long, because he did 
 pervert the right ways of the Lord.” 
 
 1784. — On the 30th of April, the twelfth confer- 
 ence began at Ellis’s chapel, in Virginia, and closed 
 at Baltimore on the 28th of May following. 
 
 Preachers this year, 83 Members, 14,986 
 
 last year, 82 “ 13,740 
 
 1,248 
 
 1 
 
 Increase, 
 
 1 
 
150 
 
 A HISTORY OF THE 
 
 [ 1784 . 
 
 David Abbott, James Thomas, James Mallory, and 
 John Coleman, desisted from traveling ; and Henry 
 Medcalf and William Wright had ’died. This is the 
 first time we find an account taken of those who had 
 aied, and nothing more is said of them than simply 
 to record their deaths. 
 
 Among other things, they passed resolutions to col- 
 lect money by a general yearly subscription in every 
 circuit toward building new chapels, and discharging 
 the debts on those already erected — to carry the rule 
 passed last year on slavery into execution, except in 
 Virginia — to improve the singing, by keeping close to 
 Mr. Wesley’s tunes and hymns — and to conform to 
 his advice respecting receiving European Methodist 
 preachers, as expressed in the preceding letter. 
 
 There was a considerable revival this year in some 
 of the frontier settlements, and the prospects of future 
 usefulness were brightening every dajr, the preachers 
 and people feeling the beneficial effects of the new 
 government, which had been established after the loss 
 of so much blood and treasure. 
 
 Mr. Lee, in his History of the Methodists, informs 
 us that up to this time they had not printed the mi- 
 nutes, but preserved them only in manuscript. They 
 have since, however, been collected and printed ; and 
 it is from these printed minutes that the principal 
 facts in respect to the doings of the conferences have 
 been taken. 
 
 1 
 
1784.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 151 
 
 CHAPTER III. 
 
 An account of the organization of the Methodist Episcopal Church, 
 with some arguments in its defence. 
 
 We have arrived at a very important period in the 
 history of Methodism in this country. And as so 
 much has been said respecting the constituting of the 
 Methodist societies here into an independent church, 
 I shall, in the first place, give a detail of the facts in 
 the case, and, secondly, offer some arguments in 
 defence of the measure. 
 
 I. Hitherto the Methodists, both in Europe and 
 America, had been considered as a society within a 
 church — in Great Britain they considered themselves 
 as members of the establishment — in America as 
 members of that denomination to which they might 
 be attached. The preachers in both hemispheres, not 
 having been consecrated to their work by the imposi 
 tion of hands, were distinguished as “ lay-preachers,” 
 and had not, except in the instance heretofore narrated, 
 presumed to administer the ordinances of baptism and 
 the Lord’s supper. Under these circumstances much 
 uneasiness had been manifested both in Europe and 
 America, more especially here. But all solicitation, 
 whether from the preachers or people, for the esta- 
 blishment of a separate church, had been strenuously 
 resisted by Mr. Wesley, as being foreign to his pri- 
 mary design, and incompatible with the principles he 
 had avowed from the beginning of his ministry. He 
 commenced his ministerial labor with the single inten- 
 tion of reviving evangelical religion in the Church, by 
 preaching her doctrines and enforcing her discipline. 
 
 1 
 
152 A HISTORY OF THE [1784. 
 
 This was the state of things at the time of which we 
 are now speaking. 
 
 As, however, the colonies had now become an in- 
 dependent government, no longer under the control of 
 Great Britain, either in civil or ecclesiastical matters, 
 Mr. Wesley began to relax from the sternness with 
 which he had heretofore resisted the solicitations of 
 the American Methodists, and to think seriously of 
 granting their requests ; and after consulting with his 
 most intimate friends respecting the propriety of the 
 measure — for of its lawfulness he had no doubt — he 
 resolved to grant their request, and adopted means to 
 carry the resolution into effect. “ At the conference 
 held in Leeds, in 1784, 'he declared his intention of 
 sending Dr. Coke and some other preachers to Ame- 
 rica. Mr. Richard Whatcoat and Mr. Thomas Vasey 
 offered themselves as missionaries for that purpose, and 
 were accepted. Before they sailed, Mr. W esley abridged 
 the Common Prayer-Book of the Church of England, 
 and wrote to Dr. Coke, then in London, desiring him 
 to meet him in Bristol, to receive fuller powers, and to 
 bring the Rev. Mr. Creighton with him. The doctor 
 and Mr. Creighton accordingly met him in Bristol ; 
 when, with their assistance, he ordained Mr. Richard 
 Whatcoat and Mr. Thomas Vasey presbyters for 
 America ; and being peculiarly attached to every rite 
 of the Church of England, he afterward ordained Dr. 
 Coke a superintendent, giving him letters of ordination 
 under his hand and seal, and at the same tijne the 
 following letter, to be printed and circulated in 
 America * 
 
 • Moore’s Life of Wosloy, vol. ii, p. 273. 
 
 1 
 
1784.3 
 
 METHODIST EPISCOPAL CHURCH. 
 
 153 
 
 “Bristol, Sept. 10th, 1784. 
 
 To Dr. Coke , Mr. Asbury , and our Brethren in North 
 America : 
 
 “ 1. By a very uncommon train of providences, many ot 
 the provinces of North America are totally disjoined from 
 the British empire, and erected into independent states. 
 The English government has no authority over them, either 
 civil or ecclesiastical, any more than over the states of 
 Holland. A civil authority is exercised over them, partly 
 by the congress, partly by the state assemblies. But no 
 one either exercises or claims any ecclesiastical authority 
 at all. In this peculiar situation some thousands of the 
 inhabitants of these states desire my advice : and in 
 compliance with their desire I have drawn up a little 
 sketch. 
 
 “ 2. Lord King’s Account of the Primitive Church con- 
 vinced me, many years ago, that bishops and presbyters 
 are the same order, and consequently have the same right 
 to ordain. For many years I have been importuned from 
 time to time to exercise this right, by ordaining part of our 
 traveling preachers. But I have still refused, not only for 
 peace’ sake, but because I was determined, as little as 
 possible to violate the established order of the national 
 Church, to which I belonged. 
 
 “ 3. But the case is widely different between England 
 and North America. Here there are bishops who have a 
 legal jurisdiction. In America there are none, and but few 
 parish ministers : so that for some hundred miles together 
 there is none either to baptize or to administer the Lord’s 
 supper. Here, therefore, my scruples are at an end : and 
 I conceive myself at full liberty, as I violate no order and 
 invade no man’s right, by appointing and sending laborers 
 into the harvest. 
 
 “ 4. I have accordingly appointed Dr. Coke and Mr. 
 
154 
 
 A HISTORY OF THE 
 
 [ 1784 . 
 
 Francis Asbury, to be joint superintendents* over our 
 brethren in North America. As also Richard Whatcoat 
 and Thomas Yasey to act as elders among them, by bap- 
 tizing and ministering the Lord’s supper. 
 
 “ 5. If any one will point out a more rational and Scrip- 
 tural way of feeding and guiding those poor sheep in the 
 wilderness, I will gladly embrace it. At present I cannot 
 see any better method than that I have taken. 
 
 “ 6. It has indeed been proposed to desire the English 
 bishops to ordain part of our preachers for America. But 
 to this I object, 1. I desired the bishop of London to ordain 
 one only ; but could not prevail : 2. If they consented, we 
 know the slowness of their proceedings ; but the matter 
 admits of no delay : 3. If they would ordain them now , 
 they would likewise expect to govern them. And how 
 grievously would this entangle us ! 4. As our American 
 brethren are now totally disentangled both from the state 
 and from the English hierarchy, we dare not entangle them 
 again, either with the one or the other. They are now at 
 full liberty simply to follow the Scriptures and the primi- 
 tive church. And we judge it best that they should stand 
 fast in that liberty wherewith God has so strangely made 
 them free. John Wesley.” 
 
 The following is the letter of ordination which Mr. 
 Wesley gave to Dr. Coke : — 
 
 “ To all to whom these presents shall come, John Wes- 
 ley, late Fellow of Lincoln College, in Oxford, Presbyter 
 of the Church of England, sendeth greeting: 
 
 “ Whereas many of the people in the southern provinces 
 
 # Ah the translators of our version of the Bible have used 
 the English word bishop instead of superintendent , it has been 
 thought by us that it would appear more Scriptural to adopt 
 their term bishop. -^Discipline % 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 155 
 
 of North America, who desire to continue under my care, 
 and still adhere to the doctrine and discipline of the Church 
 of England, are greatly distressed for want of ministers to 
 administer the sacraments of baptism and the Lord’s sup- 
 per, according to the usage of the same Church, and where 
 as there does not appear to be any other way of supplying 
 them with ministers : 
 
 “ Know all men, that I, John Wesley , think myself to 
 be providentially called at this time to set apart some per- 
 sons for the work of the ministry in America. And, there- 
 fore, under the protection of Almighty God, and with a 
 single eye to his glory, I have this day set apart as a 
 superintendent, by the imposition of my hands, and prayer, 
 (being assisted by other ordained ministers,) Thomas Coke, 
 Dr. of civil law, a presbyter of the Church of England, 
 and a man whom I judge to be well qualified for that great 
 work. And I do hereby recommend him to all whom it 
 may concern, as a fit person to preside over the flock of 
 Christ. In testimony whereof I have hereunto set my 
 hand and seal, this second day of September, in the year 
 of our Lord one thousand seven hundred and eighty-four. 
 
 “John Wesley.” 
 
 Being thus furnished with the proper credentials, 
 in the month of September Dr. Coke, in company 
 with Messrs. Whatcoat and Vasey, set sail for Ame- 
 rica, and landed in the city of New-York on the 3d 
 of November, 1784. From thence they proceeded 
 through Philadelphia to the state of Delaware, where, 
 on the 15th day of the same month, he met Mr. As- 
 bury at Barratt’s chapel. Mr. Asbury gives the fol 
 lowing account of this meeting : — 
 
 “Sunday 15. I came to Barratt’s chapel. Here, 
 to my great joy, I met those dear men of God, Dr, 
 
 1 
 
156 
 
 A HISTORY OF THE 
 
 [1784. 
 
 Coke and Richard Whatcoat. We were greatly 
 comforted together. The doctor preached on Christ 
 our wisdom , righteousness , sanctification , and redemp- 
 tion. Having had no opportunity of conversing with 
 them before public worship, I was greatly surprised 
 to see brother Whatcoat assist by taking the cup in 
 the administration of the sacrament. I was shocked 
 when first informed of the intention of these my bre- 
 thren in coming to this country : it may be of God. 
 My answer then was, If the preachers unanimously 
 choose me, I shall not act in the capacity I have 
 hitherto done by Mr. Wesley’s appointment. The 
 design of organizing the Methodists into an inde- 
 pendent Episcopal Church was opened to the preachers 
 present, and it was agreed to call a general conference, 
 to meet at Baltimore the ensuing Christmas ; as also 
 that brother Garrettson go off to Virginia to give notice 
 thereof to the brethren in the south.” 
 
 According to this arrangement, Mr. Garrettson set 
 off immediately on his southern journey, sending let- 
 ters to those he could not see ; and Dr. Coke spent 
 the intermediate time in visiting various parts of the 
 country and preaching to the. people. On Friday the 
 26th, Mr. Asbury says, “ I observed this day as a 
 day of fasting and prayer, that I might know the will 
 of God in the matter ; that is to come before the 
 conference. The preachers and people seem to be 
 much pleased with the projected plan ; I myself am 
 led to think it is of the Lord. I am not tickled with 
 the honor to be gained. I see danger in the way.. 
 My soul waits upon God. O that he may lead us in 
 the way we should go !” 
 
 In conformity with the above arrangement, Decern- 
 1 
 
1784.] 
 
 METHODIST EPISCOPAL CPIURCH. 
 
 157 
 
 ber 25th, sixty out of the eighty-three preachers then 
 in the traveling connection, assembled in the city of 
 Baltimore for the conference, in which Dr. Coke pre- 
 sided, assisted by Mr. Asbury ; and the first act of 
 the conference was, by a unanimous vote, to elect Dr. 
 Coke and Francis Asbury as general superintendents ; 
 for although Mr. Asbury had been appointed to that 
 high office by Mr. Wesley, yet he declined acting in 
 that capacity independently of the suffrages of his 
 brethren over whom he must preside. After his elec- 
 tion Mr. Asbury was consecrated by Dr. Coke, 
 assisted by two elders, to the office first, of deacon 
 and elder, and then of a superintendent, in the manner 
 set forth in the following certificate : — • 
 
 “ Know all men by these presents , That I, Thomas Coke, 
 Doctor of civil law, late of Jesus College, in the university 
 of Oxford, presbyter of the Church of England, and super- 
 intendent of .the Methodist Episcopal Church in America ; 
 under the protection of Almighty God, and with a single 
 eye to his glory ; by the imposition of my hands and prayer, 
 (being assisted by two ordained elders,) did on the twenty- 
 fifth day of this month, December, set apart Francis 
 Asbury for the office of a deacon in the aforesaid Metho- 
 dist Episcopal Church. And also on the twenty-sixth day 
 of the said month, did, by the imposition of my hands and 
 prayer, (being assisted by the said elders,) set apart the 
 said Francis Asbury for the office of elder in the said 
 Methodist Episcopal Church. And on this twenty-seventh 
 day of the said month, being the day of the date hereof, 
 have, by the imposition of my hands and prayer, (being 
 assisted by the said elders,) set apart the said Francis 
 Asbury for the office of a superintendent in the said Me- 
 thodist Episcopal Church, a man whom I judge to be well 
 
 l 
 
158 
 
 A HISTORY OF THE 
 
 [ 1784 . 
 
 qualified for that great work. And I do hereby recom- 
 mend him to all whom it may concern, as a fit person to 
 preside over the flock of Christ. In testimony whereof, 
 I have hereunto set my hand and seal, this 27th day of 
 December, in the year of our Lord 1784. 
 
 “ Thomas Coke.” 
 
 One of the elders who assisted at the consecration 
 of Mr. Asbury, was the Rev. Mr. Otterbine, a minister 
 of the German Church. Having enjoyed an intimate 
 acquaintance with this pious and evangelical minister 
 of Jesus Christ, and having full fellowship with him 
 as a laborious and useful servant of God, Mr. Asbury 
 requested that he might be associated with Dr. Coke 
 and the other elders in the performance of this solemn 
 ceremony. 
 
 The following persons were elected, twelve of whom 
 were consecrated elders : Freeborn Garrettson, Wil- 
 liam Gill, Le Roy Cole, John Hagerty, James O. 
 Cromwell, John Tunnel, Nelson Reed, Jeremiah Lam- 
 bert, Reuben Ellis, James O’Kelly, Richard Ivey, 
 Beverly Allen, and Henry Willis. Mr. Garrettson 
 and Mr. Cromwell were set apart especially for Nova 
 Scotia, to which place they soon after went ; and 
 their labors and success will be noticed in the proper 
 place. Mr. Lambert was ordained for the Island of 
 Antigua, in the West Indies. 
 
 John Dickins, Caleb Boyer, and Ignatus Pigman, 
 were elected deacons. 
 
 II. Having thus given an account of these trans- 
 
 © © 
 
 # Mr. Allen was not ordained until the conference in 1785 ; 
 and Mr. Willis not being present, was ordained a few weeks 
 afterward. — Lee. 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 159 
 
 actions, we proceed to offer a few arguments in their 
 defence. Let it be recollected, 
 
 1. That there was a loud call for these things. 
 Most of the clergy of the English Church, during 
 the revolution, had fled from their flocks ; and those 
 who remained, with very few exceptions, were fit for 
 any thing rather than ministers of the gospel. From 
 the hands of such men the Methodists felt unwilling 
 to receive the ordinances. As to the Presbyterians 
 and Congregationalists, they would neither baptize 
 the children unless at least one of the parents pro- 
 fessed faith in their doctrines, nor admit them to the 
 communion table unless they became members of 
 their church. The Baptists were more rigid still, as 
 they could fellowship none unless they had been 
 baptized by immersion. To neither of these condi- 
 tions could the Methodists submit. Besides, by these 
 denominations, the Methodists were treated as heretics, 
 on account of their opposition to the Calvinistic doc- 
 trine of decrees, and the final perseverance of the 
 saints. Hence a necessity, originating from the state 
 of things in this country, compelled the Methodists 
 either to remain without the ordinances, to administer 
 them by unconsecrated hands, or to provide for them 
 in the manner they did. Those who disclaim all 
 dependence upon the argument derived from the 
 necessity of the case, would do well to inquire whe- 
 ther any man can be justified in doing an unnecessary 
 work — a work that might be Scripturally dispensed 
 with. It appears to the writer, that if there be no 
 weight in this argument, then it follows that Mr. 
 Wesley, and those who acted with him in this solemn 
 affair, were guilty of a work of supererogation, and 
 
160 
 
 A HISTORY OF THE 
 
 [1784 
 
 therefore cannot be justified on any principle whal 
 ever, either of Scripture, reason, or conscience. 
 
 2. Let it be recollected also, that those who conse 
 crated Richard Whatcoat and Thomas Yasey, namely, 
 Mr. Wesley, Dr. Coke, and Mr. Creighton, were all 
 regular presbyters in the Church of England ; and 
 that those who laid hands on Dr. Coke, and set him 
 apart as a superintendent of the Methodist Episcopal 
 church in America, were also presbyters regularly 
 ordained to that office. 
 
 3. It appears manifest from several passages of 
 Scripture, particularly Acts xiii, 1, 2, and 1 Tim. iv, 
 14, and the testimonies of the primitive fathers of the 
 church, that presbyters and bishops were of the same 
 order, and that they originally possessed the power 
 of ordination. 
 
 4. The doctrine of uninterrupted succession from 
 the apostles, in a third order, by a triple consecration, 
 as distinct from and superior to presbyters, has been 
 discarded by many of the most eminent ecclesiastical 
 writers, as resting upon no solid foundation, not being 
 susceptible of proof from any authentic source. 
 
 5. Mr. Wesley possessed a right over the Method- 
 ists which no man else did or could possess, because 
 they were his spiritual children, raised up under his 
 preaching and superintendence, and hence they justly 
 looked to him for a supply of the ordinances of Jesus 
 Christ. 
 
 6. Therefore in exercising the power with which 
 the divine Head of the Church had invested him, he 
 invaded no other man’s right, nor yet assumed that 
 which did not belong to him. 
 
 7. Hence lie did not, as the objection which this 
 
 i 
 
17S4J 
 
 METHODIST EPISCOPAL CHURCH. 
 
 161 
 
 argument is designed to refute supposes, ordain either 
 presbyters or a bishop for the English Church, nor 
 for any other church then existing, but simply and 
 solely for the Methodist societies in America. And 
 therefore in doing this necessary work, he neither 
 acted inconsistently with himself as a presbyter of the 
 Church of England, nor incompatible with his frequent 
 avowals to remain in that Church, and not to separate 
 from it. 
 
 8. For in fact, in organizing the Methodist Epis- 
 copal Church he did not separate either from the 
 English or Protestant Episcopal Church ; for that 
 Church had no jurisdiction here, and the Methodist 
 was organized some time before the Protestant Epis- 
 copal Church had an existence. Hence he acted 
 perfectly consistent with himself, with all his avowals 
 of attachment to the Church of England, while he 
 proceeded to organize a church here ; for while he 
 did this, and thereby established a separate and inde- 
 pendent church in America, where the English Church 
 had no jurisdiction, he and his people in England still 
 remained members of the Establishment. 
 
 9. While the Scriptures are silent in respect to 
 the particular form of church government which should 
 be established, they certainly allow of an episcopal 
 form, because it is not incompatible with any known 
 precept or usage of primitive Christianity. 
 
 10. This is farther manifest from the fact, that the 
 apostles and evangelists did exercise a jurisdiction 
 over the entire church, presbyters, deacons, and peo- 
 ple, though at the same time there is no proof that 
 as to order, created such by a third consecration, they 
 were higher than the presbyters. 
 
 11 
 
 1 
 
162 
 
 A HISTORY OF THE 
 
 [1784. 
 
 11. Distinguishing, therefore, between the power 
 of ordination and the power of jurisdiction, we may 
 see how an episcopal government may be created by 
 a presbyterial ordination, and hence justify the act of 
 Mr. Wesley and his associates in setting apart Dr. 
 Coke to the office of a general superintendent. 
 
 These arguments are merely ’ stated here as the 
 grounds on which the organization of the Methodist 
 Episcopal Church is justified, referring the reader who 
 may wish to see them in detail, with the proofs on 
 which they rest for support, to the book recently pub- 
 lished, called “ An Original Church of Christ.” In 
 that performance he will see all objections met, and 
 I trust fully answered, and the proceedings of Mr. 
 Wesley and his co-workers amply vindicated. 
 
 12. Another ground of defence is in the character 
 of those who were employed in this transaction. As 
 to the Rev. John Wesley, it is almost needless now 
 to say any thing in his commendation. In him 
 were concentrated all the elements of a great man ; 
 and by a conscientious improvement of his gifts, 
 having been made a partaker of “ like precious faith,” 
 he was as much distinguished by his goodness as by 
 his greatness ; but all his other endowments were 
 propelled on by his inextinguishable thirst for the 
 salvation of his fellow-men, and fully employed, as 
 an evangelist, in the grand cause of Jesus Christ. 
 And such were the effects of these labors, that at 
 the lime of which we are now speaking there were 
 no less than sixty-four thousand one hundred and 
 fifty-five members of society, and one hundred and 
 ninety-five preachers in Europe; and fourteen thou- 
 sand nine hundred and eighty-eight members, and 
 
 1 
 
1784.1 
 
 METHODIST EPISCOPAL CHURCH. 
 
 163 
 
 eighty-three preachers in America ; making in all 
 seventy-nine thousand one hundred and forty-three 
 members, and two hundred and seventy-eight preachers. 
 These had been raised up through his instrumentality 
 in the short space of forty-five years, as seals to his 
 ministry, and as evidences of his call to the work in 
 which he was engaged. Of his call, therefore, and 
 qualification for the work of an evangelist, there can 
 be no doubt, any more than there should be of his 
 right , as the spiritual father of this numerous family, 
 to provide them with all the means of grace. 
 
 And as Dr. Thomas Coke took an active and con- 
 spicuous part in the organization and establishment of 
 the Methodist Episcopal Church, it seems proper that 
 a short account should be given of him in this place. 
 He received his education at the university of Oxford, 
 and though in his early days he was infected with 
 infidel principles, yet by reading the works of Bishop 
 Sherlock, he was convinced of the truth of Chris- 
 tianity, and was ordained first a deacon and then a 
 presbyter in the Church of England. But like most 
 of the clergy in that day, he was a stranger to experi- 
 mental godliness. Hearing, however, of Mr. Wesley, 
 he sought and obtained an interview with that apos- 
 tolic man, and by him was instructed more perfectly 
 in the ways of the Lord. Not long after he fully 
 joined himself with Mr. Wesley, was made a partaker 
 of justification by faith in Jesus Christ, and became 
 an active and zealous assistant to the founder of 
 Methodism. For about six years previous to his sail- 
 ing to America, he had given full proof of his zealous 
 attachment to the cause of Christ, of his love to 
 Methodist doctrine and discipline, and of his entire 
 
164 
 
 A HISTORY OF THE 
 
 [1784 
 
 devotedness to the best interests of mankind. This 
 was the man on whom Mr. Wesley fixed to carry his 
 designs toward his American brethren into execution. 
 And though it may be said that the doctor was some- 
 what precipitate in some of his movements, yet it is 
 certain that he gave evidence of the most ardent piety, 
 of a chastened zeal in the cause of God, and of deep 
 devotion to the interests of the Redeemer. 
 
 Of the Rev. Mr. Creighton it is enough to say, that 
 he was a regularly ordained presbyter of the Church 
 of England, a man of a sound mind and of unques- 
 tionable piety. He had for several years devoted 
 himself to the cause of God in connection with Mr. 
 Wesley. 
 
 These were the men who consecrated first Messrs. 
 Whatcoat and Vasey to the office of presbyters, and 
 then these latter assisted in the ordination of Dr. Coke 
 to the office of a superintendent over the American 
 Methodists. 
 
 Let us now look for a moment at the character of 
 Mr. Asbury, and see if he was not fully qualified for 
 the high and holy trust confided to him. We have 
 already seen in the preceding chapters the circum- 
 stances under which he was moved to come to this 
 country as a missionary of the cross, the motives by 
 which he was actuated,, as well as the manner in which 
 lie discharged his duties up to the time in which he 
 took upon himself the office of a superintendent. By 
 these things it will be seen, I think, that he was “ not 
 a novice” in the things of God, in intellectual endow- 
 ments, in moral courage, nor yet in that expansive 
 benevolence which should characterize a primitive 
 evangelist or bishop, lie had, indeed, given such 
 1 
 
1784. J METHODIST EPISCOPAL CHURCH. 165 
 
 “ full proof of his ministry,’ 7 both as respects his spi- 
 ritual and mental qualifications, and his indefatigable 
 labors “ in word and doctrine,” as to insure his elec- 
 tion to that high office by a unanimous vote of his 
 brethren — those very brethren, too, among whom he 
 had labored for about fifteen years. And his subse- 
 quent life afforded undeniable evidence that their 
 choice had fallen upon the right man. 
 
 Now, let those who question’ the validity of our 
 ordination, and the consequent right we have to admi- 
 nister the ordinances, put their finger upon any orga- 
 nization of a church since the apostolic days, by any 
 number of men, and if they will find stronger marks 
 of a divine, call to do these things, or a more urgent 
 necessity for them, arising out of the circumstances 
 of the times, we will then review our ground, and 
 hesitate to pronounce the Methodist Episcopal Church 
 Scriptural and apostolical in her orders and ordinances. 
 Its founders, under the protection of Almighty God, 
 were all men of learning, of deep experience in the 
 things of God, of unquestionable piety, regularly con- 
 secrated presbyters of the Church ; and the leader in 
 this whole affair was the father of the entire family 
 of spiritual children ; and therefore possessed rights 
 over them which no one else possibly could. 
 
 To all this it may be said “ that the people were 
 not consulted.” But their wishes were already known. 
 They had been expressed over and over again ; and 
 that their voice was in exact accordance with the 
 proceedings of the conference, is demonstrable from 
 numerous testimonies. 
 
 Mr. Lee says, “ The Methodists were pretty gene- 
 rally pleased at our becoming a church, and heartily 
 
 1 
 
166 
 
 A HISTORY OF THE 
 
 [1785. 
 
 united together in the plan which the conference had 
 adopted, ; and from that time religion greatly re- 
 vived” 
 
 Mr. William Watters, the oldest American Metho- 
 dist preacher, says, in his memoirs of himself, “ We 
 became, instead of a religious society, a separate 
 Church. This gave great satisfaction through all our 
 societies .” 
 
 The Rev. Ezekiel Cooper, in his Memoir of Bishop 
 Asbury, after stating the fact of our having become 
 an independent Church, says, “ This step met with 
 general approbation both among the preachers and 
 members . Perhaps we shall seldom find such unani- 
 mity of sentiment upon any question of such magni- 
 tude.” 
 
 Nor has a murmur been heard, except from a few 
 disaffected individuals, through all our borders, on 
 account of the measures which were adopted at that 
 conference, and the consequences which have resulted 
 fully sustain the opinions above expressed. What is 
 meant by these results is, not merely making prose- 
 lytes to the system ; for this of itself is no evidence 
 either for or against any cause ; but the real reforma- 
 tion in heart and life of thousands and tens of thou- 
 sands of immortal souls. If, therefore, the turning 
 of sinners “ from darkness to light, and from the power 
 of Satan to God,” may be pleaded in favor of any 
 system of operations, then may we say God has fixed 
 the seal of his approbation upon the organization of 
 the Methodist Episcopal Church; for it lias been 
 instrumental of doing this in the most effectual and 
 extensive manner in these United States.* 
 
 1 
 
 See Original Church of Christ. 
 
1785.] METHODIST EPISCOPAL CHURCH. 167 
 
 It has been already stated that Mr. Wesley made 
 an abridgment of the Book of Common Prayer, as 
 used in the Church of England, and recommended 
 that it should be used by the preachers and people 
 in this country. This accordingly was done in some 
 of the larger towns and cities ; but this practice, as 
 well as that of wearing gowns, which the superin- 
 tendents and some of the elders did for a season, was 
 soon laid aside, on account of the opposition which 
 was generally manifested against it, with the exception 
 of the ordinations and sacramental services, which 
 are retained and used at the present time. The fol- 
 lowing articles of religion were adopted at this con- 
 ference, and published : — 
 
 I. Of Faith in the Holy Trinity 
 
 There is but one living and true God, everlasting, with- 
 out body or parts, of infinite power, wisdom, and goodness : 
 the maker and preserver of all things, both visible and in- 
 visible. And in unity of this Godhead there are three 
 persons, of one substance, power, and eternity ; — the Fa- 
 ther, the Son, and the Holy Ghost. 
 
 II. Of the Word , or Son of God , who was made very Man 
 
 The Son, who is the Word of the Father, the very and 
 eternal God, of one substance with the Father, took man’s 
 nature in the womb of the blessed virgin ; so that two 
 whole and perfect natures, that is to say, the Godhead and 
 manhood, were joined together in one person, never to be 
 divided, whereof is one Christ, very God and very man, 
 who truly suffered, was crucified, dead and buried, to 
 reconcile his Father to us, and to be a sacrifice, not only 
 for original guilt, but also for actual sins of men. 
 
 1 
 
168 
 
 A HISTORY OF THE 
 
 [1785. 
 
 III. Of the Resurrection of Christ. t 
 
 Christ did truly rise again from the dead, and took again 
 his body, with all things appertaining to the perfection of 
 man’s nature, wherewith he ascended into heaven, and 
 there sitteth until he return to judge all men at the last day. 
 
 IV. Of the Holy Ghost. 
 
 The Holy Ghost, proceeding from the Father and the 
 Son, is of one substance, majesty, and glory, with the 
 Father and the Son, very and eternal God. 
 
 Y. Of the sufficiency of the Holy Scriptures for Salvation . 
 
 Holy Scripture containeth all things necessary to salva 
 tion : so that whatsoever is not read therein, nor may be 
 proved thereby, is not to be required of any man that it 
 should be believed as an article of faith, or be thought 
 requisite or necessary to salvation. In the name of the 
 Holy Scripture, we do understand those canonical books 
 of the Old and New Testament of whose authority was 
 never any doubt in the Church. 
 
 Of the Names of the Canonical Books. 
 
 Genesis, 
 
 Exodus, 
 
 Leviticus, 
 
 Numbers, 
 
 Deuteronomy, 
 
 Joshua, 
 
 Judges. 
 
 Ruth, 
 
 The First Book of Samuel, 
 
 The Second Book of Samuel, 
 
 The First Book of Kings, 
 
 The Second Book of Kings, 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 169 
 
 The First Book of Chronicles, 
 
 The Second Book of Chronicles, 
 
 The Book of Ezra, 
 
 The Book of Nehemiah, 
 
 The Book of Esther, 
 
 The Book of Job, 
 
 The Psalms, 
 
 The Proverbs, 
 
 Ecclesiastes, or the Preacher, 
 
 Cantica, or Songs of Solomon, 
 
 Four Prophets the greater, 
 
 Twelve Prophets the less : 
 
 All the books of the New Testament, as they are com- 
 monly received, we do receive and account canonical. 
 
 VI. Of the Old Testament . 
 
 The Old Testament is not contrary to the New ; for 
 both in the Old and New Testament everlasting life is 
 offered to mankind by Christ, who is the only mediator 
 between God and man, being both God and man. Where- 
 fore they are not to be heard who feign that the old fathers 
 did look only for transitory promises. Although the law 
 given from God by Moses, as touching ceremonies and 
 rites, doth not bind Christians, nor ought the civil precepts 
 thereof of necessity be received in any commonwealth ; 
 yet, notwithstanding, no Christian whatsoever is free from 
 the obedience of the commandments which are called moral. 
 
 VII. Of Original or Birth- Sin. 
 
 Original sin standeth not in the following of Adam, (as 
 the Pelagians do vainly talk,) but it is the corruption of 
 the nature of every man, that naturally is engendered of 
 the offspring of Adam, whereby man is very far gone from 
 original righteousness, and of his own nature inclined to 
 evil, and that continually. 
 
 1 
 
170 
 
 A. HISTORY OF THE 
 
 [1784. 
 
 VIII. Of Free Will. 
 
 The condition of man after the fall of Adam is such that 
 he cannot turn and prepare himself, by his own natural 
 strength and works, to faith, and calling upon God ; where- 
 fore we have no power to do good works, pleasant and 
 acceptable to God, without the grace of God by Christ 
 preventing us, that we may have a good will, and working 
 with us when we have that good will. 
 
 IX. Of the Justification of Man . 
 
 We are accounted righteous before God only for the 
 merit of our Lord and Saviour, Jesus Christ, by faith, and 
 not for our own works or deservings : — -Wherefore, 
 that we are justified by faith only is a most wholesome 
 doctrine, and very full of comfort. 
 
 X. Of Good Works. 
 
 Although good works, which are the fruits of faith, and 
 follow after justification, cannot put away our sins, and en- 
 dure the severity of God’s judgment ; yet are they pleasing 
 and acceptable to God in Christ, and spring out of a true 
 and lively faith, insomuch that by them a lively faith may 
 be as evidently known as a tree discerned by its fruit. 
 
 XI. Of Works of Supererogation. 
 
 Voluntary works, besides over and above God’s com- 
 mandments, which they call works of supererogation, 
 cannot be taught without arrogancy and impiety. For by 
 them men do declare that they do not only render unto 
 God as much as they are bound to do, but that they do 
 more for his sake than of bounden duty is required: 
 whereas Christ saitli plainly, When ye have done all that 
 is commanded you, say, We are unprofitable servants 
 1 
 
1784.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 171 
 
 XII. Of Sin after Justification. 
 
 Not every sin willingly committed after justification is 
 the sin against the Holy Ghost, and unpardonable. Where- 
 fore, the grant of repentance is not to be denied to such as 
 fall into sin after justification : after we have received the 
 Holy Ghost, we may depart from grace given, and fall into 
 sin, and, by the grace of God, rise again and amend our 
 lives. And therefore they are to be condemned who say 
 they can no more sin as long as they live here, or deny 
 the place of forgiveness to such as truly repent. 
 
 XIII. Of the Church. 
 
 The visible church of Christ is a congregation of faith- 
 ful men, in which the pure word of God is preached, and 
 the sacraments duly administered according to Christ’s or- 
 dinance, in all those things that of necessity are requisite 
 to the same. 
 
 XIV. Of Purgatory. 
 
 The Romish doctrine concerning purgatory, pardon, 
 worshipping and adoration, as well of images as of relics, 
 and also invocation of saints, is a fond thing, vainly in- 
 vented, and grounded upon no warrant of Scripture, but 
 repugnant to the word of God. ' 
 
 XV. Of speaking in the Congregation in such a Tongue 
 as the People understand. 
 
 It is a thing plainly repugnant to the word of God, and 
 the custom of the primitive church, to have public prayer 
 in the church, or to minister the sacraments, in a tongue 
 not understood by the people. 
 
 XYI. Of the Sacraments. 
 
 Sacraments ordained of Christ are not only badges or 
 tokens of Christian men’s profession ; but rather they are 
 
 1 
 
172 
 
 A HISTORY OF THE 
 
 [ 1784 . 
 
 certain signs of grace and God’s good will toward us, by the 
 which he doth work invisibly in us, and doth not only 
 quicken, but also strengthen and confirm our faith in him. 
 
 There are two sacraments ordained of Christ our Lord 
 in the gospel ; that is to say, baptism and the supper of 
 the Lord. 
 
 Those five commonly called sacraments, that is to say, 
 confirmation, penance, orders, matrimony, and extreme 
 unction, are not to be counted for sacraments of the gospel, 
 being such as have partly grown out of the corrupt follow- 
 ing of the apostles, and partly are states of life allowed in 
 the Scriptures, but yet have not the like nature of baptism 
 and the Lord’s supper, because they have not any visible 
 sign or ceremony ordained of God. 
 
 The sacraments were not ordained of Christ to be gazed 
 upon, or to be carried about ; but that we should duly use 
 them. And in such only as worthily receive the same 
 they have a wholesome effect or operation : but they 
 that receive them unworthily purchase to themselves 
 condemnation, as St. Paul saith. 
 
 XVII. Of Baptism. 
 
 Baptism is not only a sign of profession, and mark of 
 difference, whereby Christians are distinguished from 
 others that are not baptized, but it is also a sign of regene- 
 ration, or the new birth. The baptism of young children 
 is to be retained in the church. 
 
 XVIII. Of the Lord’s Supper. 
 
 The supper of the Lord is not only a sign of the love 
 that Christians ought to have among themselves one to 
 another, but rather is a sacrament of our redemption by 
 Christ’s death ; insomuch that, to such as rightly, worthily, 
 and with faith receive the same, the bread which we break 
 is a partaking of the body of Christ ; and likewise the cup 
 of blessing is a partaking of the blood of Christ. 
 
 1 
 
1784.J METHODIST EPISCOPAL CHURCH. 173 
 
 Transubstantiation, or the change of the substance of 
 bread and wine in the supper of the Lord, cannot be 
 proved by holy writ, but is repugnant to the plain words of 
 Scripture, overthroweth the nature of a sacrament, and 
 hath given occasion to many superstitions. 
 
 The body of Christ is given, taken, and eaten, in the 
 supper, only after a heavenly and spiritual manner. And 
 the mean whereby the body of Christ is .received and 
 eaten in the supper, is faith. 
 
 The sacrament of the Lord’s supper was not by Christ’s 
 ordinance reserved, carried about, lifted up, or worshipped 
 
 XIX. Of Both Kinds . 
 
 The cup of the Lord is not to be denied to the lay peo- 
 ple : for both the parts of the Lord’s supper, by Christ’s 
 ordinance and commandment, ought to be ministered to 
 all Christians alike. 
 
 XX. Of the one Oblation of Christ , finished upon the Cross . 
 
 The offering of Christ once made, is that perfect re- 
 demption, propitiation, and satisfaction for all the sins of 
 the whole world, both original and actual ; and there is 
 none other satisfaction for sin but that alone. Wherefore, 
 the sacrifice of masses, in the which it is commonly said 
 that the priest doth offer Christ for the quick and the dead, 
 to have remission of pain or guilt, is a blasphemous fable, 
 and dangerous deceit. 
 
 XXL Of the Marriage of Ministers. 
 
 The ministers of Christ are not commanded by God’s 
 law either to vow the estate of single life, or to abstain 
 from marriage : therefore it is lawful for them, as for all 
 other Christians, to marry at their own discretion, as they 
 shall judge the same to serve best to godliness. 
 
 1 
 
174 
 
 A HISTORY OF THE 
 
 L1784 
 
 XXII. Of the Rites and Ceremonies of Churches. 
 
 It is not necessary that rites and ceremonies should in 
 all places be the same, or exactly alike : for they have 
 been always different, and may be changed according to 
 the diversity of countries, times, and men’s manners, so 
 that nothing be ordained against God’s word. Whosoever, 
 through his private judgment, willingly and purposely doth 
 openly break the rites and ceremonies of the church to 
 which he belongs, which are not repugnant to the word of 
 God, and are ordained and approved by common authority, 
 ought to be rebuked openly, that others may fear to do the 
 like, as one that offendeth against the common order of 
 the church, and woundeth the consciences of weak 
 brethren. 
 
 Every particular church may ordain, change, or abolish 
 rites and ceremonies, so that all things may be done to 
 edification. 
 
 XXIII. Of the Rulers of the United States of America . 
 
 The congress, the general assemblies, the governors, 
 and councils of state, as the delegates of the people , are the 
 rulers of the United States of America, according to the 
 division of power made to them by the general act of con- 
 federation, and by the constitutions of their respective states. 
 And the said states ought not to be subject to any foreign 
 jurisdiction. 
 
 XXIV. Of Christian Men's Goods . 
 
 The riches and goods of Christians are not common, as 
 touching the right, title, and possession of the same, as 
 some do falsely boast. Notwithstanding, every man ought, 
 of such things as ho possesseth, liberally to give alms to 
 the poor, according to his ability. 
 
 1 
 
1784 .] METHODIST EPISCOPAL CHURCH. 175 
 
 XX V. Of a Christian Marts Oath. 
 
 As we confess that vain and rash swearing is forbidden 
 Christian men by our Lord Jesus Christ, and James his 
 apostle, so we judge that the Christian religion doth not 
 prohibit but that a man may swear when the magistrate 
 requireth, in a cause of faith and charity, so it be done 
 according to the prophet’s teaching, in justice, judgment, 
 and truth. 
 
 That the reader may have an entire view of the 
 doings of this conference, I think it expedient to give 
 him the rules as they were then adopted, noticing, as 
 we proceed in our history, such alterations or new 
 rules as have been incorporated into the Discipline 
 from time to time. After giving a short account 
 of the rise of Methodism in Europe and America in 
 Section I., they proceeded, in Section II., to state 
 
 The Method of holding a Conference , and the Business to 
 he done therein. 
 
 It is desired that all things be considered as in the im- 
 mediate presence of God. That every person speak freely 
 whatever is in his heart. 
 
 Quest. 1 . How may we best improve our time at the 
 conference ? 
 
 Ans. While we are conversing, let us have an especial 
 care to set God always before us. 
 
 2. In the intermediate hours, let us redeem all the time 
 we can for private exercises. 
 
 3. Therein let us give ourselves to prayer for one another, 
 and for a blessing on our labor. 
 
 Quest. 2. What is the method wherein we usually pro- 
 ceed in a conference ? 
 
 1 
 
176 
 
 A HISTORY OF THE 
 
 [ 1784 . 
 
 Ans. We inquire — 
 
 1. What preachers are admitted ? 
 
 2. Who remain on trial ? 
 
 3. Who are admitted on trial ? 
 
 4. Who desist from traveling 1 
 
 5. Are there any objections to any of the preachers ? 
 Who are named one by one.. 
 
 6. How are the preachers stationed this year ? 
 
 7. What numbers are in society ? 
 
 8. What is collected for the contingent expenses ? 
 
 9. How is this expended ? 
 
 10. What is contributed toward the fund for the super- 
 annuated preachers, and the widows and orphans of the 
 preachers ? 
 
 1 1 . What demands are there upon it ? 
 
 12. Where and when shall our next conferences begin ? 
 
 Quest * 3. Is there any other business to be done in the 
 
 conference ? 
 
 Ans. The electing and ordaining of bishops, elders, and 
 deacons. 
 
 After assigning some reasons for the organization 
 which had just been accomplished, and the manner 
 in which it had been done, the following sections were 
 adopted and published as the rules of the Church. 
 
 Quest. 2. How is a bishop to be constituted in future ? 
 
 Ans. By the election of a majority of the conference, 
 and the laying on of the hands of a bishop. 
 
 Quest. 3. What is his duty ? 
 
 Ans. To preside as moderator in our conferences ; to 
 fix the appointments of the preachers for the several cir- 
 cuits ; and in the intervals of the conference, to change, 
 receive, or suspend preachers, as necessity may require ; 
 to travel through as many circuits as he can, and to direct 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 177 
 
 in the spiritual business of the societies ; as also to ordain 
 bishops, elders, and deacons. 
 
 N. B. The bishop has obtained liberty, by the suffrages 
 of the conference, to ordain local preachers to the office 
 of deacons, provided they obtain a testimonial from the 
 society to which they belong, and from the stewards of the 
 circuit, signed by three traveling preachers, three deacons, 
 and three elders, (one of them being a presiding elder ;) 
 the names of those nominated being read in the conference 
 previous to their ordination. 
 
 Quest. 4. To whom is the bishop amenable for his con 
 duct ? 
 
 Ans. To the conference, who have power to expel him 
 for improper conduct, if they see it necessary. 
 
 Quest. 5. If the bishop ceases from traveling at large 
 among the people, shall he still exercise his office among 
 us in any degree ? 
 
 Ans. If he ceases from traveling without the consent of 
 the conference, he shall not hereafter exercise any minis- 
 terial function whatsoever in our church. 
 
 SECTION V. 
 
 On the constituting of Elders , and their Duty. 
 
 Quest. 1 . How is an elder constituted? 
 
 Ans. By the election of a majority of the conference, 
 and by the laying on of the hands of a bishop, and of the 
 elders that are present. 
 
 Quest. 2. What is his duty? 
 
 Ans 1. To travel through his appointed district. 
 
 2. To administer baptism and the Lord’s supper ; and 
 to perform all parts of divine service. 
 
 3. In the absence of a bishop, to take charge of all the 
 deacons, traveling and local preachers, and exhorters. 
 
 4. To change, receive, or suspend preachers. 
 
 12 
 
 1 
 
178 A HISTORY OF THE [1784, 
 
 5. To direct in the transaction of the spiritual business 
 of his circuit. 
 
 6. To take care that every part of our discipline be 
 enforced. 
 
 7. To aid in the public collections. 
 
 8. To attend his bishop when present, and give him 
 when absent all necessary information, by letter, of the 
 state of his district. 
 
 N. B. No elder that ceases to travel, without the con- 
 sent of the conference, certified under the hand of a bishop, 
 shall on any account exercise the peculiar functions of his 
 office among us. 
 
 SECTION VI. 
 
 On the constituting of Deacons , and their Duty. 
 
 Quest. 1 . How is a deacon constituted ? 
 
 Ans. By the election of a majority of the conference, 
 and the laying on of the hands of a bishop. 
 
 Quest. 2. What is the duty of a deacon ? 
 
 Ans. 1. To baptize, and perform the office of matrimony 
 in the absence of the elder. 
 
 2. To assist the elder in administering the Lord’s supper. 
 
 3. To see that the other preachers in this circuit behave 
 well, and want nothing. 
 
 4. To renew the tickets quarterly, and regulate the bands. 
 
 5. To appoint all the stewards and leaders, and change 
 them when he sees it necessary. 
 
 6. To hold watch-nights and love-feasts. 
 
 7. To hold quarterly meetings, and therein diligently to 
 inquire both into the temporal and spiritual state of each 
 society. 
 
 8. To take care that every society be duly supplied with 
 books : particularly with the Saints’ Rest, Instructions 
 for Children, and tho Primitive Physic ; which ought 
 to be in every house. 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 179 
 
 y 9. To take an exact account of the numbers in society, 
 and to bring it to the conference. 
 
 10. To send an account of his circuit every quarter to 
 his elder. 
 
 11. To meet the men and women apart in the large 
 societies, once a quarter. 
 
 12. To overlook the accounts of all the stewards. 
 
 13. To appoint a person to receive the quarterly col- 
 lection in the classes , and to be present at the time of re- 
 ceiving it. 
 
 14. To see that public collections be made quarterly, if 
 need be. 
 
 15. To move a yearly subscription through those circuits 
 that can bear it, for building churches. 
 
 16. To choose a committee of lay-members, to make a 
 just application of the money, where it is most wanted. 
 
 Quest. 3. What other directions shall we give the dea- 
 cons ? 
 
 Ans. Several : 
 
 1. To take a regular catalogue of the societies in towns 
 and cities, as they live in streets. 
 
 2. Leave your successor a particular account of the state 
 of the circuit. 
 
 3. See that every band-leader have the rules of the bands. 
 
 4. Vigorously, but calmly, enforce the rules concerning 
 needless ornaments and drams. 
 
 5. As soon as there are four men or women believers in 
 any place, put them into a band. 
 
 6. Suffer no love-feast to last above an hour and a half. 
 
 7. Warn all from time to time, that none are to remove 
 from one circuit to another, without a note of recommenda- 
 tion from the elder or deacon, in these words : A. B ., the 
 bearer , has been an acceptable member of our society in C., 
 and inform them, that without such a certificate, they will 
 not be received into other societies. 
 
 1 
 
180 
 
 A HISTORY OF THE 
 
 [1784. 
 
 8. Everywhere recommend decency and cleanliness. 
 
 9. Read the rules of the society, with the aid of the 
 preachers, once a year, in every congregation, and once a 
 quarter in every society. 
 
 10. On any dispute between two or more of the mem- 
 bers of our society, which cannot be settled by the parties 
 concerned, the deacon shall inquire into the circumstances 
 of the case, and having consulted the stewards and leaders, 
 shall, if agreeable to their advice, recommend to the con- 
 tending parties a reference consisting of one arbiter, •chosen 
 by the plaintiff, and another by the defendant ; which two 
 arbiters so chosen, shall nominate a third (the three arbi- 
 ters being members of our society) and the decision of any 
 two of them shall be final. But if either of the parties 
 refuse to abide by such a decision, he shall be immediately 
 expelled. 
 
 JY. B. If any member of our society enter into a lawsuit 
 with another member before these measures are taken, he 
 shall be expelled. 
 
 No deacon that ceases to travel without the consent of 
 the conference, certified under the hand of a bishop, shall 
 on any account exercise the peculiar functions of his office. 
 
 SECTION VII. 
 
 On the Method of receiving Preachers , and their Duty . 
 
 Quest. 1. How is a preacher to be received? 
 
 Ans. 1. By the conference. 
 
 2. In the interval of the conference, by the bishop, or 
 an elder, until the sitting of the conference. 
 
 3. When his name is not printed in the minutes, he must 
 receive a written license from his elder or bishop. 
 
 Quest. 2. What is the duty of a preacher? 
 
 1. To preach. 
 
 2. To meet the societies or classes and bands. 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 181 
 
 3. To visit the sick. 
 
 4. To meet the leaders. 
 
 5. To preach in the morning, where he can get hearers. 
 
 N. B. We are fully determined never to drop morning 
 
 preaching ; and to preach at five o’clock in the summer, 
 and at six in the winter, wherever it is practicable. 
 
 Quest. 3. Are the preachers to read our liturgy ? 
 
 Ans. All that have received a written direction for that 
 purpose, under the hand of a bishop or elder, may read the 
 liturgy as often as they think it expedient. 
 
 Quest. 4. What are the directions given to a preacher ? 
 
 Ans. 1. Be diligent. Never be unemployed ; never be 
 triflingly employed. Never trifle-away time ; neither spend 
 any more time at any place than is strictly necessary. 
 
 2. Be serious. Let your motto be, Holiness to the Lord. 
 Avoid all lightness, jesting, and foolish talking. 
 
 3. Converse sparingly and cautiously with women, 
 1 Timothy v, 2. 
 
 4. Take no step toward marriage without first consult- 
 ing with your brethren. 
 
 5. Believe evil of no one ; unless ye see it done, take 
 heed how you credit it. Put the best construction on 
 every thing. You know the judge is always supposed to 
 be on the prisoner’s side. 
 
 6. Speak evil of no one : else your word especially 
 would eat as doth a canker. Keep your thoughts within 
 your own breast, till you come to the person concerned. 
 
 7. Tell every one under your care what you think wrong 
 in his conduct and temper, and that plainly as soon as may 
 be : else it will fester in your heart. Make all haste to 
 cast the fire out of your bosom. 
 
 8. Do not affect the gentleman. A preacher of the 
 gospel is the servant of all. 
 
 9. Be ashamed of nothing but sin. 
 
 10. Be punctual. Do every thing exactly at the time 
 
 • 1 
 
182 1 A HISTORY OF THE [ 1784 . 
 
 And do not mend our rules, but keep them ; not for wrath, 
 but conscience’ sake : not for fear of punishment, but for 
 conscience’ sake. 
 
 11. You have nothing to do but to save souls. There- 
 fore spend and be spent in this work. And go always 
 not only to those that want, but to those that want you 
 most. 
 
 Observe. It is not your business to preach so many 
 times, and to take care of this or that society only : but to 
 save as many souls as you can ; to bring as many sinners 
 as you possibly can to repentance, and with all your power 
 to build them up in that holiness, without which they can- 
 not see the Lord. And remember ! a Methodist preacher 
 is to mind every point, great and small, in the Methodist 
 discipline ! Therefore you will need to exercise all the 
 sense and grace you have. 
 
 12. Act in all things, not according to your own will, 
 but as a son in the gospel. As such, it is your duty to 
 employ your time in the manner which we direct : in 
 preaching and visiting from house to house : in reading, 
 meditation, and prayer. Above all, if you labor with us 
 in the Lord’s vineyard, it is needful you should do that 
 part of the work which we advise, at those times and 
 places which we judge most for his glory. 
 
 Quest. 5. What method do we use in receiving a preacher 
 at the conference ? 
 
 Ans. After solemn fasting and prayer, every person pro 
 posed shall then be asked, before the conference, the fol- 
 lowing questions, (with any others which may be thought 
 necessary,) viz. Have you faith in Christ ? Are you going 
 on to perfection ? Do you expect to be made perfect in 
 love in this life ? Are you groaning after it ? Are you 
 resolved to devote yourself wholly to God and his work ? 
 Do you know the rules of the society ? Of the bands ? 
 J)o you keep them ? Do you constantly attend the sacra- 
 1 • 
 
/784.J METHODIST EPISCOPAL CHURCH. 183 
 
 merit ? Have you read the form of discipline ? Are you 
 willing to conform to it ? Have you considered the rules 
 of a preacher ; especially the first, tenth, and twelfth ? 
 Will you keep them for conscience’ sake ? Are you deter- 
 mined to employ all your time in the work of God ? Will 
 you endeavor not to speak too long or too loud ? Will you 
 diligently instruct the children in every place ? Will you 
 visit from house to house ? Will you recommend fasting 
 or abstinence, both by precept and example ? Are you in 
 debt ? 
 
 We may then, if he gives satisfaction, receive him as a 
 probationer, by giving him the form of discipline, inscribed 
 thus : To A. B. “ You think it your duty to call sinners 
 to repentance. Make full proof hereof \ and we shall rejoice 
 to receive you as a felloiv-laborer” Let him, then, carefully 
 read and weigh what is contained therein ; that if he has 
 any doubt, it may be removed. Observe ! Taking on trial 
 is entirely different from admitting a preacher. One on 
 trial, may be either admitted or rejected, without doing 
 him any wrong ; otherwise it would be no trial at all. 
 Let every deacon and elder explain this to those who are 
 on trial, as well as to those who are in future to be pro- 
 posed for trial. 
 
 After two years’ probation, being recommended by the 
 elders and deacons present, and examined by the bishop, 
 he may be received into full connection, by giving him 
 the form of discipline, inscribed thus : “ As long as you 
 freely consent to , and earnestly endeavor to walk by these 
 rules , we shall rejoice to acknowledge you as a fellow- 
 laborer” 
 
 N. B. Let none who are local , preach or exhort in any 
 of our societies without a note of permission from the 
 deacon : let every local preacher or exhorter take care 
 to have this renewed yearly : and let every elder insist 
 upon it. 
 
 1 
 
184 
 
 A HISTORY OF THE 
 
 [1784. 
 
 SECTION VIII. 
 
 Of the Collections that are to he made , and now tne Money 
 is to he expended. 
 
 Quest. 1 . How many collections are to be made in a 
 year? 
 
 Ans. 1. A quarterly collection from the members of the 
 society to supply the preachers ; and when that is defi- 
 cient, a public quarterly collection. If there be any over- 
 plus, let one-third of it be reserved for future deficiencies ; 
 one-third be given to the poor in general ; and one-third 
 applied to the building or improving of our churches. If 
 there is money left in the hands of the stewards at the close 
 of the year, let it be sent to the conference. 
 
 2. A yearly collection from all our members that are of 
 ability, for the building of convenient churches. 
 
 3. A collection at love-feasts, and on sacramental occa- 
 sions, for the poor of our own society. 
 
 4. An annual collection or subscription for the college. 
 
 5. An annual public collection for the contingencies of 
 the conference ; which shall be applied, 
 
 1 . To discharge the deficiencies of those preachers who 
 shall not have received their full salary in their circuits ; 
 and, 
 
 2. To defray the expenses of our missions to distant 
 parts of the continent. 
 
 Quest. 2. What is the regular annual salary of the bishops, 
 elders, deacons, and preachers ? 
 
 Ans. Twenty-four pounds Pennsylvania currency, and 
 their traveling expenses. 
 
 Quest. 3. What shall be annually allowed the wives of 
 the married preachers ? 
 
 Ans. 'Twenty-four pounds Pennsylvania currency, if 
 they are in want of it. 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 185 
 
 N. B. That no ministers or preachers, traveling or local, 
 shall receive any support either in money or other provi- 
 sion for their services, without the knowledge of the stew- 
 ards of the circuits, and its being properly entered quarterly 
 on the books. 
 
 SECTION IX. 
 
 On Class-Meeting. 
 
 Quest. 1. How may the leaders of classes be rendered 
 more useful ? 
 
 Ans. 1. Let each of them be diligently examined con- 
 cerning his method of meeting a class. Let this be done 
 with all possible exactness, at least once a quarter. In 
 order to this, take sufficient time. . 
 
 2. Let each leader carefully inquire how every soul in 
 his class prospers : not only how each person observes 
 the outward rules, but how he grows in the knowledge and 
 love of God. 
 
 3. Let the leaders converse with the elder and deacon 
 frequently and freely. 
 
 Quest. 2. Can any thing more be done in order to make 
 the class-meetings lively and profitable ? 
 
 Ans. 1 . Change improper leaders. 
 
 2. Let the leaders frequently meet each other’s classes. 
 
 3. Let us observe which leaders are the most useful : 
 and let these meet the other classes as often as possible. 
 
 4. See that all the leaders be not only men of sound 
 judgment, but men truly devoted to God. 
 
 Quest. 3. How shall we prevent improper persons from 
 insinuating themselves into the society ? 
 
 Ans. 1. Give tickets to none until they are recommend- 
 ed by a leader with whom they have met at least six months 
 on trial. 
 
 2. Give notes to none but those who are recommended 
 
 1 
 
186 A HISTORY OF THE [1784. 
 
 by one you know, or until they have met three or four 
 times in a class. 
 
 3. Read the rules to them the first time they meet. 
 
 Quest . 4. How shall we be more strict in receiving and 
 excluding members ? 
 
 Arts. In large societies we may read the names of those 
 that are received and excluded once a quarter. 
 
 Quest . 5. What shall we do with those members of 
 society who wilfully and repeatedly neglect to meet their 
 class ? 
 
 Ans. 1. Let the elder, deacon, or one of the preachers 
 visit them, whenever it is practicable, and explain to them 
 the consequence if they continue to neglect, viz. exclusion. 
 
 2. If they do not amend, let the deacon exclude them 
 in the society ; showing that they are laid aside for a 
 breach of our rules of discipline, and not for immoral con- 
 duct. 
 
 SECTION X. 
 
 On the Duty of Preachers to God , themselves , and one 
 another. 
 
 Quest . 1 . How shall a preacher be qualified for his 
 charge ? 
 
 Ans. By walking closely with God, and having his work 
 greatly at heart : and by understanding and loving dis- 
 cipline, ours in particular. 
 
 Quest. 2. Do we sufficiently watch over each other? 
 
 Ans. We do not. Should we not frequently ask each 
 other, Do you walk closely with God ? Have you now 
 fellowship with the Father and the Son ? At what hour do 
 you rise ? Do you punctually observe the morning and 
 evening hour of retirement, viz. five o’clock ? Do you 
 spend the day in the manner which the conference advises? 
 Do you con verso seriously, usefully, and closely ? To be 
 1 
 
1784 .] METHODIST EPISCOPAL CHURCH. 187 
 
 more particular : Do you use all the means of grace your- 
 self, and enforce the use of them on all other persons ? 
 They are either instituted or prudential. 
 
 I. The instituted are, 
 
 1. Prayer; private, family, public; consisting of depre- 
 
 cation, petition, intercession, and thanksgiving. Do you 
 use each of these ? Do you forecast daily wherever you 
 are, to secure time for private devotion ? Do you practise 
 it everywhere ? Do you ask everywhere, Have you family 
 prayer ? 2. Do you ask individuals, Do you use private 
 
 prayer every morning and evening in particular ? 
 
 2. Searching the Scriptures, by 
 
 (1.) Reading; constantly, some part of every day. 
 regularly, all the Bible in order : carefully, with Mr. Wes- 
 ley’s notes : seriously, with prayer before and after : fruit- 
 fully, immediately practising what you learn there ? 
 
 (2.) Meditating : at set times ? By rule 1 
 
 (3.) Hearing : every opportunity ? with prayer before, 
 at, after 1 Have you a Bible always about you ? 
 
 3. The Lord’s supper : Do you use this at every oppor- 
 tunity ? With solemn prayer before ? With earnest and 
 deliberate self-devotion ? 
 
 4 . Fasting : Do you use as much abstinence and fast 
 ing every week, as your health, strength, and labor will 
 permit ? 
 
 5. Christian conference : Are you convinced how im- 
 portant and how difficult it is to order your conversation 
 aright 1 Is it always in grace, seasoned with salt ; meet 
 to minister grace to the hearers ? Do you not converse too 
 long at a time ? Is not an hour commonly enough ? Would 
 it not be well always to have a determinate end in view, 
 and to pray before and after it ? 
 
 II. Prudential means we may use, either as Christians, 
 as Methodists, as preachers, or as ministers. 
 
 1 
 
188 A HISTORY OF THE [1784. 
 
 1. As Christians : What particular rules have you in 
 order to grow in grace ? What arts of holy living ? 
 
 2. As Methodists : Do you never miss your class or 
 band ? 
 
 3. As preachers : Do you meet every society ? also, the 
 leaders and bands ? 
 
 4. As ministers : Have you thoroughly considered your 
 duty ? And do you make a conscience of executing every 
 part of it ? 
 
 These means may be used without fruit. But there are 
 some means which cannot ; namely, watching, denying 
 ourselves, taking up our cross, exercise of the presence of 
 God. 
 
 1. Do you steadily watch against the world ? yourself \ 
 your besetting sin ? 
 
 2. Do you deny yourself every useless pleasure of sense ? 
 
 imagination ? honor ? Are you temperate in all things ? 
 instance in food. (1.) Do you use only that kind, and that 
 degree which is best both for your body and soul ? Do 
 you see the necessity of this ? (2.) Do you eat no flesh 
 suppers ? (3.) Do you eat no more at each meal than is 
 necessary ? Are you not heavy or drowsy after dinner ? 
 (4.) Do you use only that kind and that degree of drink 
 which is best both for your body and soul ? (5.) Do you 
 
 choose and use water for your common drink ? and only 
 take wine medicinally or sacramentally ? 
 
 3. Wherein do you take up your cross daily ? Do you 
 cheerfully bear your cross (whatever is grievous to nature) 
 as a gift of God, and labor to profit thereby ? 
 
 4. Do you endeavor to set God always before you ? to 
 sec his eye continually fixed upon you ? never can you 
 use these means but a blessing will ensue ; and the more 
 you use them, the more will you grow in grace. 
 
 1 
 
1784.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 189 
 
 SECTION XI. 
 
 On the Necessity of Union among ourselves . 
 
 Let us be deeply sensible (from what we have known) 
 of the evil of a division in principle, spirit, or practice, and 
 the dreadful consequences to ourselves and others. If we 
 are united, what can stand before us ? if we divide, we 
 shall destroy ourselves, the work of God, and the souls of 
 our people. 
 
 Quest . 1 . What can be done in order to a closer union 
 with efach other ? 
 
 Ans. 1 . Let us be deeply convinced of the absolute 
 necessity of it. 
 
 2. Pray earnestly for, and speak freely to each other 
 
 3. When we meet, let us never part without prayer. 
 
 4. Take great care not to despise each other’s gifts 
 
 5. Never speak lightly of each other. 
 
 6. Let us defend each other’s character in every thing, 
 so far as is consistent with truth. 
 
 7. Labor in honor each to prefer the other before him- 
 self. 
 
 SECTION XII. 
 
 Of the Trial of those who think they are moved by the Holy 
 Ghost to Preach. 
 
 Quest. 1 . How shall we try those who profess to be 
 moved by the Holy Ghost to preach ? 
 
 Ans. 1. Let them be asked the following questions, viz. 
 Do they know God as a pardoning God ? Have they the 
 love of God abiding in them ? Do they desire and seek 
 nothing but God ? And are they holy in all manner of con- 
 versation ? 
 
 2. Have they gifts (as well as grace) for the work ? Have 
 they (in some tolerable degree) a clear, sound understand- 
 
 1 
 
190 
 
 A HISTORY OF THE 
 
 [1781, 
 
 ing, a right judgment in the things of God, a just con- 
 ception of salvation by faith? And has God given them 
 any degree of utterance ? Do they speak justly, readily, 
 clearly ? 
 
 3. Have they fruit ? Are any truly convinced of sin, and 
 converted to God by their preaching ? 
 
 As long as these three marks concur in any one, we 
 believe he is called of God to preach. These we receive 
 as sufficient proof that he is moved by the Holy Ghost 
 
 SECTION XIII. 
 
 Of the Spirit and Truth of Singing. 
 
 Quest. 1 . How shall we guard against formality in sing- 
 ing ? 
 
 Ans. 1. By choosing such hymns as are proper for the 
 congregation. 
 
 2. By not singing too much at once ; seldom more than 
 five or six verses. 
 
 3. By suiting the tune to the words. 
 
 4. By often stopping short, and asking the people, “ Now ! 
 do you know what you said last ? Did you speak no more 
 than you felt ?” 
 
 5. Do not suffer the people to sing too slow. This 
 naturally tends to formality, and is brought in by those who 
 have either very strong or very weak voices. 
 
 G. In every large society let them learn to sing ; and 
 let them always learn our tunes first. 
 
 7. Let the women constantly sing their parts alone. 
 Let no man sing with them, unless he understands the 
 notes, and sings the bass as it is composed in the time- 
 book. 
 
 8. Introduce no new tune till they arc perfect in the old. 
 
 9. Recommend our time-book ; and if you cannot sing 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 191 
 
 yourself, choose a person or two at each place to pitch the 
 tune for you. 
 
 10. Exhort every person in the congregation to sing, not 
 one in ten only. 
 
 11. Sing no hymns of your own composing. 
 
 12. If a preacher be present, let him alone give out the 
 words. 
 
 13. When the singers would teach a tune to the con- 
 gregation, they must sing only the tenor. 
 
 SECTION XIV. 
 
 Rules by which we should Continue or Desist from Preaching 
 at any Place. 
 
 Quest. 1. Is it advisable for us to preach in as many 
 places as we can, without forming any societies ? 
 
 Ans. By no me'ans : we have made the trial in various 
 places ; and that for a considerable time. But all the 
 seed has fallen by the way-side. There is scarce any 
 fruit remaining. 
 
 Quest. 2. Where should we endeavor to preach most ? 
 Ans. 1. Where there are the greatest number of quiet 
 and willing bearers. 
 
 2. Where there is the most fruit 
 
 Quest. 3. Ought we not diligently to observe in what 
 places God is pleased at any time to pour out his Spirit 
 more abundantly ? 
 
 Ans. We ought ; and at that time to send more laborers 
 than usual into that part of the harvest. 
 
 SECTION XV. 
 
 On the Matter and Manner of Preaching , and other public 
 Exercises. 
 
 Quest. 1. What is the best general method of preaching? 
 Ans. 1. To convince : 2. To offer Christ : 3, To invite : 
 
 1 
 
192 A HISTORY OF THE [1784. 
 
 4. To build up : and to do this in some measure in every 
 sermon. 
 
 Quest . 2. Are there any smaller advices relative to 
 preaching which might be of use to us ? 
 
 Ans. Perhaps these: 1 . Be sure never to disappoint a 
 congregation. 2. Begin precisely at the time appointed. 
 3. Let your whole deportment be serious, weighty, and 
 solemn. 4. Always suit your subject to your audience, 
 
 5. Choose the plainest text you can. 6. Take care no 
 to ramble, but keep to your text, and make out what you 
 take in hand. 7. Take care of any thing awkward or 
 affected, either in your gesture, phrase, or pronunciation. 
 8. Print nothing without the approbation of the conference, 
 and one of the bishops. 9. Do not usually pray ex tempore 
 above eight or ten minutes (at most) without intermission. 
 10. Frequently read and enlarge upon a portion of Scrip- 
 ture ; and let young preachers often exhort without taking 
 a text. 1 1 . Always avail yourself of the great festivals 
 by preaching on the occasion. 
 
 Quest . 3. Have not some of us been led off from practi- 
 cal preaching, by what is called preaching Christ ? 
 
 Ans . The most effectual way of preaching Christ, is to 
 preach him in all his offices ; and to declare his law, as 
 well as his gospel, both to believers and unbelievers. Let 
 us strongly and closely insist upon inward and outward 
 holiness in all its branches. 
 
 SECTION XVI. 
 
 Against Antinomianism. 
 
 Quest. 1. What can be done to guard against Antinonn 
 anism ? 
 
 Ans. 1 . Let all the preachers carefully read over Mr. 
 Wesley’s and Mr. Fletcher’s tracts. 2. Let them fre- 
 quently and explicitly preach the truth, but not in a con- 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 193 
 
 troversial way. And let them take care to do it in love 
 and gentleness : not in bitterness, returning railing for 
 railing. 3. Answer all the objections of our people as 
 occasion offers : but take care to do it in a Christian 
 temper. 
 
 Quest. 2. Wherein lies our danger of it ? 
 
 Ans. 1. With regard to man’s faithfulness, our Lord 
 himself hath taught us to use the expression; therefore 
 we ought never to be ashamed of it. We ought steadily 
 to assert, upon his authority, that if a man is not faithful 
 in the unrighteous mammon, God will not give him the 
 true riches. 
 
 2. With regard to working for life, which our Lord ex- 
 pressly commands us to do. Labor (epya&ade) literally, 
 work for the meat that endureth to everlasting life. And in 
 fact every believer, till he comes to glory, works for as 
 well as from life. 
 
 3. We have received it as a maxim, that “ a man is to 
 do nothing in order to justification.” Nothing can be 
 more false. Whoever desires to find favor with God 
 should cease from evil, and learn to do well. So God 
 himself teacheth by the Prophet Isaiah. Whoever re- 
 pents, should do works meet for repentance : and if this is 
 not in order to find favor, what does he do them for ? 
 
 Once more review the whole affair. 
 
 1. Who of us is novo accepted of God ? 
 
 He that now believes in Christ, with a loving, obedient 
 heart. 
 
 2. But who among those that never heard of Christ ? 
 
 He that, according to the light he has, feareth God, and 
 
 worketh righteousness. 
 
 3. Is this the same with, He that is sincere ? 
 
 Nearly, if not quite. 
 
 4. Is not this salvation by works ? 
 
 Not by the merit of works, but by works as a condition, 
 13 1 
 
194 
 
 A HISTORY OF THE 
 
 "1784. 
 
 5. The grand objection to one of the preceding propo- 
 sitions is drawn from matter of fact. God does in fact 
 justify those who by their own confession neither feared 
 God, nor wrought righteousness. Is this an exception to 
 the general rule ? 
 
 It is a doubt whether God makes any exception at all. 
 But how are we sure that the person in question never did 
 fear God and work righteousness ? 
 
 His own thinking so is no proof ; for we know how all 
 that are convinced of sin undervalue themselves in every 
 respect. 
 
 5. Does not talking without proper caution of a justified 
 or sanctified state tend to mislead men ? almost naturally 
 leading them to trust in what was done in one moment ? 
 whereas we are every moment pleasing or displeasing 
 God, according to our works ; according to the whole of 
 our present inward tempers and outw-ard behavior, 
 
 SECTION XVII. 
 
 How to provide for the Circuits in the time of Conference , 
 and to preserve and increase the Work of God. 
 
 Quest. What can be done to supply the circuits during 
 the sitting of the conference ? 
 
 Ans. 1. Let all the appointments stand according to the 
 plan of the circuit. 
 
 2. Engage as many local preachers and exhorters as 
 will supply them ; and let them be paid for their time in 
 proportion to the salary of the traveling preachers. 
 
 3. If preachers and exhorters cannot attend, let some 
 person of ability be appointed in every society to sing, 
 pray, and read one of Mr. Wesley’s sermons. 
 
 4. And if that cannot be done, let there be prayer meet- 
 ings. 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 195 
 
 5. Wherever you can, in large societies, appoint prayer 
 meetings. 
 
 Lastly, let a fast be published at every quarterly meet- 
 ing for the Friday following ; and a memorandum of it be 
 written on all the class papers. Also be active in dispers- 
 ing the books among the people. 
 
 SECTION XVIII. 
 
 Of employing our Time profitably when we are not traveling , 
 or engaged in public Exercises. 
 
 Quest. 1 . What general method of employing our time 
 would you advise us to ? 
 
 Ans. We advise you, 1. As often as possible to rise at 
 four. 2. From four to five in the morning, and from five 
 to six in the evening, to meditate, pray, and read the Scrip- 
 tures, with Mr. Wesley’s Notes, and the closely practical 
 parts of what he has published. 3. From six in the morn- 
 ing till twelve (allowing an hour for breakfast) read in 
 order, with much prayer, the Christian library and other 
 pious books. 
 
 Quest. 2. Why is it that the people under our care are 
 not better ? 
 
 Ans. Other reasons may concur ; but the chief is, be- 
 cause we are not more knowing and more holy. 
 
 Quest. 3. But why are we not more knowing? 
 
 Ans. Because we are idle. We forget our first rule, 
 
 “ Be diligent. Never be unemployed. Never be triflingly 
 employed ; neither spend any more time at any place 
 than is strictly necessary.” I fear there is altogether a 
 fault in this matter, and that few of us are clear. Which 
 of you spends as many hours a day in God’s work as you 
 did formerly in man’s work ? We talk, talk — or read what 
 comes next to hand. We must, absolutely must cure this 
 evil, or betray the cause of God. But how ? 1 . Read the 
 
 1 
 
196 
 
 A HISTORY OF THE 
 
 [1784 
 
 most useful books, and that regularly and constantly 
 2. Steadily spend all the morning in this employment, or 
 at least five hours in four and twenty. “ But I have no 
 taste for reading.’ 5 Contract a taste for it by use, or return 
 to your former employment. “ But I have no books.” Be 
 diligent to spread the books, and you will have the use of 
 them. 
 
 SECTION XIX. 
 
 On Baptism. 
 
 Let every adult person, and the parents of every child 
 to be baptized, have the choice either of immersion, sprink- 
 ling, or pouring. 
 
 N. B. We will on no account whatever receive a pre- 
 sent for administering baptism, or the burial of the dead. 
 
 SECTION XX. 
 
 On the Lord's Supper. 
 
 Quest. Are there any directions to be given concerning 
 the administration of the Lord’s supper ? 
 
 Ans. 1. Let those who choose receive it kneeling, and 
 those who do not, either standing or sitting. 
 
 2. Let no person that is not a member of our society be 
 admitted to the communion, without examination, and some 
 token given by an elder or deacon. 
 
 SECTION XXI. 
 
 On unlawful Marriages. 
 
 Quest. 1 . Do wo observe any evil which has lately pre- 
 vailed among our societies ? 
 
 Ans . Many of our members have married with un- 
 awakened persons. This has produced bad effects ; they 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 197 
 
 have been either hindered for life, or turned back to per- 
 dition. 
 
 Quest. 2. What can be done to put a stop to this ? 
 
 Ans. 1. Let every preacher publicly enforce the apostle’s 
 caution, “ Be ye not unequally yoked together with unbe- 
 lievers.” 
 
 2. Let him openly declare whoever does this will be 
 expelled the society. 
 
 3. When any such is expelled, let a suitable exhortation 
 be subjoined. 
 
 4. Let all be exhorted to take no step in so weighty a 
 matter, without advising with the most serious of their 
 brethren. 
 
 Quest. 3. Ought any woman to marry without the con- 
 sent of her parents ? 
 
 Ans. In general, she ought not. Yet there may be ex- 
 ceptions. For if, 1. A woman be under the necessity of 
 marrying. If, 2. Her parents absolutely refuse to let her 
 marry any Christian ; then she may, nay, ought to marry 
 without their consent. Yet even then a Methodist pieacher 
 ought not to be married to her. 
 
 SECTION XXII. 
 
 On Perfection . 
 
 Let us strongly and explicitly exhort all believers to go 
 on to perfection. That we may all speak the same thing, 
 we ask once for all, Shall we defend this perfection, or 
 give it up 1 We all agree to defend it, meaning thereby (as 
 we did from the beginning) salvation from all sin, by the 
 love of God and man filling our heart. The Papists say, 
 “ This cannot be attained till we have been refined by the 
 fire of purgatory.” Some professors say, “ Nay, it will be 
 attained as soon as the soul and body part.” Others say, 
 “ It may be attained before we die : a moment after is too 
 
 1 
 
198 
 
 A HISTORY OF THE 
 
 [1784 
 
 late.” Is it so or not ? we are all agreed we may be 
 saved from all sin, properly so called, before death, i. e., sin- 
 ful tempers ; but we cannot always speak or think or act 
 aright, as dwelling in houses of clay. The substance then 
 is settled ; but as to the circumstances, is the change gra- 
 dual or instantaneous ? It is both the one and the other. 
 “ But should we in preaching insist both on one and the 
 other?” Certainly we should insist on the gradual change ; 
 and that earnestly and continually. And are there not rea- 
 sons why we should insist on the instantaneous change ? 
 If there be such a blessed change before death, should we 
 not encourage all believers to expect it ? and the rather, 
 because constant experience shows the more earnestly 
 they expect this, the more swiftly and steadily does the 
 gradual work of God go on in their souls ; the more care- 
 ful are they to grow in grace ; the more zealous of good 
 works, and the more punctual in their attendance on all 
 the ordinances of God ; (whereas just the contrary effects 
 are observed whenever this expectation ceases.) They 
 are saved by hope, by this hope of a total change, with a 
 gradually increasing salvation. Destroy this hope, and 
 that salvation stands still, or rather decreases daily. There- 
 fore whoever will advance the gradual change in believers, 
 should strongly insist on the instantaneous. 
 
 SECTION XXIII. 
 
 On Dress. 
 
 Quest. Should we insist on the rules concerning dress ? 
 
 A ns. 13 y all means. This is no time to give any encou- 
 ragement to superfluity of apparel ; therefore give no tickets 
 to any till they have left off superfluous ornaments. In 
 order to this, 1 . Let every deacon read the thoughts upon 
 dress, at least once a year, in every large society. 2. In 
 visiting the classes be very mild, but very strict. 3. Allow 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 199 
 
 of no exempt case, not even of a married woman : better 
 one suffer than many. 4. Give no tickets to any that wear 
 high heads, enormous bonnets, ruffles, or rings. 
 
 SECTION XXIV. 
 
 On the Privileges granted to serious Persons that are not 
 of the Society . 
 
 Quest. 1. How often shall we permit strangers to be 
 present at the meeting of the society ? 
 
 Ans . At every other meeting of the society in every 
 place, let no stranger be admitted. At other times they 
 may ; but the same persons not above twice or thrice. 
 
 Quest. 2. How often shall we permit strangers to be 
 present at our love-feasts ? 
 
 Ans. Let them be admitted with the utmost caution ; and 
 the same person on no account above twice or thrice, unless 
 he become a member. 
 
 SECTION XXV. 
 
 On visiting from house to house ; guarding against those 
 
 Sins that are so common to Professors , and enforcing 
 
 practical Religion. 
 
 Quest. 1 . How can we farther assist those under our 
 care ? 
 
 Ans. 1 . By instructing them at their own houses. What 
 unspeakable need is there of this ? The world says, “ The 
 Methodists are no better than other people .” This is not 
 true in the general. But, 1 . Personal religion, either to- 
 ward God or man, is too superficial among us. We can 
 but just touch on a few particulars. How little faith is 
 there among us ! how little communion with God ! how 
 little living in heaven, walking in eternity, deadness to 
 every creature ! how much love of the world ! desire of 
 
 1 
 
200 
 
 A HISTORY OF THE 
 
 C1784 
 
 pleasure, of ease, of getting money ! how little brotherly 
 love ! what continual judging one another ! what gossip- 
 ing, evil speaking, tale-bearing! what want of moral 
 honesty ! To instance only one particular : Who does as 
 he would be done by, in buying and selling ? 
 
 2. Family religion is wanting in many branches. And 
 what avails public preaching alone, though we could preach 
 like angels ? We must, yea, every traveling preacher must 
 instruct the people from house to house. Till this is done, 
 and that in good earnest, the Methodists will be no better. 
 
 Our religion is not deep, universal, uniform ; but super- 
 ficial, partial, uneven. It will be so till we spend half as 
 much time in this visiting as we do now in talking use- 
 lessly. Can we find a better method of doing this than 
 Mr. Baxter’s ? If not, let us adopt it without delay. His 
 whole tract, entitled, Gildas Salvianus , is well worth a 
 careful perusal. Speaking of this visiting from house to 
 house, he says, (p. 351,) 
 
 “ We shall find many hinderances, both in ourselves and 
 the people. 
 
 1. In ourselves, there is much dulness and laziness, so 
 that there will be much ado to get us to be faithful in the 
 work. 
 
 2. We have a base, man-pleasing temper, so that we lei 
 men perish, rather than lose their love ; we let them go 
 quietly to hell, lest we should offend them. 
 
 3. Some of us have also a foolish bashfulness. We 
 know not how to begin, and blush to contradict the devil. 
 
 4. But the greatest hindcrance is weakness of faith. Our 
 whole motion is weak, because the spring of it is weak. 
 
 fi. Lastly, we are unskilful in the work. IIow few 
 know how to deal with men so as to get within them, and 
 suit all our discourse to their several conditions and tem- 
 pers : to choose the fittest subjects, and follow them with 
 u holy mixture of seriousness, terror, love, and meekness! 
 
1784.] METHODIST EPISCOPAL CHURCH. 201 
 
 But undoubtedly this private application is implied in 
 those solemn words of the apostle, I charge thee before 
 God and the Lord Jesus Christ , who shall judge the quick 
 and dead at his appearing , preach the word ; be instant in 
 season , out of season : reprove , rebuke , exhort , with all long- 
 suffering. 
 
 O brethren, if we could but set this work on foot in all 
 our societies, and prosecute it zealously, what glory would 
 redound to God ! If the common lukewarmness were 
 banished, and every shop and every house busied in speak- 
 ing of the word and works of God, surely God would dwell 
 in our habitations, and make us his delight. 
 
 And this is absolutely necessary to the welfare of our 
 people, some of whom neither repent nor believe to this 
 day. Look around and see how many of them are still in 
 apparent danger of damnation. And how can you walk, 
 and talk, and be merry with such people, when you know 
 their case ? Methinks when you look them in the face, 
 you should break forth into tears, as. the prophet did when 
 he looked upon Hazael, and then set on them with the 
 most vehement exhortations. O, for God’s sake, and the 
 sake of poor souls, bestir yourselves, and spare no pains 
 that may conduce to their salvation ! 
 
 What cause have we to bleed before the Lord this day, 
 that we have so long neglected this good work ! If we had 
 but engaged in it sooner, how many more might have been 
 brought to Christ ! and how much holier and happier might 
 we have made our societies before now ! and why might 
 we not have done it sooner ? There are many hinderances : 
 and so there always will be ; but the greatest hinderance 
 was in ourselves, in our littleness of faith and love. 
 
 But it is objected, 1. This will take up so much time, 
 we shall not have leisure to follow our studies. 
 
 We answer, 1. Gaining knowledge is a good thing, but 
 saving souls is a better. 2. By this very thing you will 
 
 1 
 
202 A HISTORY OF THE [1784. 
 
 gain the most excellent knowledge, that of God and eter- 
 nity. 3. You will have time for gaining other knowledge 
 too. Only sleep not more than you need ; “ and never be 
 idle or triflingly employed.” But, 4. If you can do but 
 one, let your studies alone. We ought to throw by all the 
 libraries in the world rather than be guilty of the loss of 
 one soul. 
 
 It is objected, 2. “ The people will not submit to it.” 
 If some will not, others will ; and the success with them 
 will repay all your labor. 0 let us herein follow the ex- 
 ample of St Paul. 1 . For our general business, Serving 
 the Lord with all humility of mind. 2. Our special work, 
 Take heed to yourselves and to all the flock. 3. Our doc- 
 trine, Repentance toward God , and faith in our Lord Jesus 
 Christ. 4. The place, I have taught you publicly, and from 
 house to house. 5. The object and manner of teaching, / 
 ceased not to warn every one , night and day, with tears 
 6. His innocence and self-denial herein, I have coveted no 
 man's silver or gold. 7. His patience, Neither count I my 
 life dear unto myself. And, among all other motives, let 
 these be ever before our eyes. 1 . The church of God , 
 which he hath purchased with his own blood. 2. Grievous 
 wolves shall enter in ; yea, of yourselves shall men arise , 
 speaking perverse things. 
 
 Write this upon your hearts, and it will do you more 
 good than twenty years’ study. Then you will have no 
 time to spare : you will have work enough. Then like- 
 wise no preacher will stay with us who is as salt that, has 
 lost its savor ; for to such this employment would be mere 
 drudgery : and in order to it, you will have need of all 
 the knowledge you can procure, and grace you can attain. 
 
 The sum is, Go into- every house in course, and teach 
 every one therein, young and old, to be Christians inward- 
 ly and outwardly ; make every particular plain to their 
 understandings ; fix it in their minds ; write it on their 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 203 
 
 hearts. In order to this, there must be line upon line, 
 precept upon precept. What patience, what love, what 
 knowledge is requisite for this ? we must needs do this, 
 were it only to avoid idleness. Do we not loiter away 
 many hours in every week ? each try himself : no idleness 
 is consistent with growth in grace. Nay, without exact- 
 ness in redeeming time, you cannot retain the grace you 
 received in justification. 
 
 Quest. 2. Why are we not more holy, why do not we 
 live in eternity ? walk with God all the day long ? Why 
 are we not all devoted to God 1 breathing the whole spirit 
 of missionaries ? 
 
 Ans. Chiefly because we are enthusiasts ; looking for 
 the end without using the means. To touch only upon 
 two or three instances : Who of you rises at four ? or even 
 at five, when he does not preach ? Do you know the obli- 
 gation and benefit of fasting or abstinence ? How often do 
 you practice it ? The neglect of this alone is sufficient to 
 account for our feebleness and faintness of spirit. We are 
 continually grieving the Holy Spirit of God by the habi- 
 tual neglect of a plain duty. Let us amend from this 
 hour. 
 
 Quest. 3. How shall we guard against Sabbath-breaking, 
 evil speaking, unprofitable conversation, lightness, expen- 
 siveness or gayety of apparel, and contracting debts with- 
 out due care to discharge them ? 
 
 Ans. 1. Let us preach expressly on each of these heads. 
 
 2. Read in every society the sermon on evil speaking. 
 
 3. Let the leaders closely examine and exhort every per- 
 son to put away the accursed thing. 4. Let the preacher 
 warn every society that none who is guilty herein can 
 remain with us. 5. Extirpate buying or selling goods that 
 have not paid the duty laid upon them by government out 
 of every society. Let none remain with us who will not 
 totally abstain from this evil in every kind and degree. 
 
 1 
 
204 A HISTORY OF THE [1784. 
 
 6. Extirpate bribery, receiving any thing directly or in- 
 directly for voting at any election. Show no respect to 
 persons herein, but expel all that touch the accursed thing. 
 
 Quest. 4. What shall we do to prevent scandal when 
 any of our members fail in business, or contract debts 
 which they are not able to pay ? 
 
 Arts. Let the elder or deacon desire two or three judi- 
 cious members of the society to inspect the accounts of 
 the supposed delinquents ; and if they have behaved dis 
 honestly, or borrowed money without a probability of pa^ 
 ing, let them be suspended until their credit is restored. 
 
 SECTION XXVI. 
 
 On the Instruction of Children. 
 
 Quest. What shall we do for the rising generation ? Let 
 him who is zealous for God and the souls of men begin 
 now. 
 
 Ans. 1. Where there are ten children whose parents 
 are in society meet them an hour once a week ; but where 
 this is impracticable, meet them once in two weeks. 
 
 2. Procure our instructions for them, and let all who 
 can read and commit them to memory. 
 
 3. Explain and impress them upon their hearts. 
 
 4. Talk with them every time you see any at home. 
 
 5. Pray in earnest for them. Diligently instruct and 
 exhort all parents at their own houses. 
 
 6. Let the elders, deacons, and preachers take a list of 
 the names of the children ; and if any of them be truly 
 awakened, let them be admitted into society. 
 
 7. Preach expressly on education : “ But 1 have no gift 
 for this/’ Pray earnestly for the gift, and use means to 
 attain it. 
 
 1 
 
1784.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 205 
 
 SECTION XXVII. 
 
 On building Churches , and on the Order to be observed 
 therein. 
 
 Quest. 1 . Is any thing advisable in regard to building? 
 
 Ans. Let all our churches be built plain and decent ; 
 but not more expensively than is absolutely unavoidable : 
 otherwise the necessity of raising money will make rich 
 men necessary to us. But if so, we must be dependent on 
 them, yea, and governed by them. And then farewell to 
 the Methodist discipline, if not doctrine too. 
 
 N. B. 1 . That no person shall be eligible as a trustee 
 to any of our churches or colleges, nor act as a steward 
 or leader, that is not in constant church-communion, and 
 a regular leader or member of a class. 2. That no person 
 that is a trustee shall be ejected while he is in joint secu- 
 rity for money, unless such relief be given him as is de- 
 manded, or the person who makes the loan will accept. 
 
 Quest. 2. Is there any exception to the rule, “ Let the 
 men and women sit apart ?” 
 
 Ans. There is no exception. Let them sit apart in all 
 our churches. 
 
 Quest. 3. But is there not a worse indecency than this, 
 talking in the congregation before and after service ? How 
 shall this be cured ? 
 
 Ans. Let all the ministers and preachers join as one 
 man, and enlarge on the impropriety of talking before or 
 after service ; and strongly exhort those that are concern- 
 ed to do it no more. In three months, if we are in earnest, 
 this vile practice will be banished out of every Metho- 
 dist congregation. Let none stop till he has carried his 
 point. 
 
 1 
 
206 
 
 A HISTORY OF THE 
 
 [ 1784 . 
 
 SECTION XXVIII. 
 
 On raising a general Fund for the Propagation of the 
 Gospel. 
 
 Quest. How may we raise a general fund for carrying 
 on the whole work of God ? 
 
 Ans. By a yearly collection, and, if need be, a quarter- 
 ly one, to be raised by every assistant in every principal 
 congregation in his circuit. To this end, he may then 
 read and enlarge upon the following hints in every such 
 congregation : 
 
 “ How shall we send laborers into those parts where 
 they are most of all wanted ? Many are willing to hear, 
 but not to bear the expense. Nor can it as yet be expect- 
 ed of them : stay till the word of God' has touched their 
 hearts, and then they will gladly provide for them that 
 preach it. Does it not lie upon us in the meantime to 
 supply their lack of service ? to raise a general fund, out 
 of which from time to time that expense may be defrayed ? 
 By this means those who willingly offer themselves may 
 travel through every part, whether there are societies or 
 not, and stay wherever there is a call, without being bur- 
 densome to any. Thus may the gospel, in the life and 
 power thereof, be spread from sea to sea. Which of you 
 will not rejoice to throw in your mite to promote this glo- 
 rious work ? 
 
 “ Besides this, in carrying on so large a work through 
 the continent, there are calls for money in various ways, 
 and we must frequently be at considerable expense, or the 
 work must be at a full stop. Many, too, are the occasional 
 distresses of our preachers, or their families, which require 
 an immediate supply. Otherwise their hands would hang 
 down, if they were not constrained to depart from the 
 work. 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 207 
 
 “ The money contributed will be brought to the ensuing 
 conference. 
 
 “Men and brethren, help! Was there ever a call like 
 this since you first heard the gospel sound ? Help to re- 
 lieve your companions in the kingdom of Jesus, who are 
 pressed above measure. Bear ye one another’s burdens, and 
 so fulfil the law of Christ. Help to send forth able, will- 
 ing laborers into your Lord’s harvest : so shall ye be assist- 
 ant in saving souls from death, and hiding a multitude of 
 sins. Help to propagate the gospel of your salvation to the 
 remotest corners of the earth, till the knowledge of our 
 Lord shall cover the land as the waters cover the sea. So 
 shall it appear to ourselves and all men that we # are indeed 
 one body, united by one spirit ; so shall the baptized hea- 
 thens be yet again constrained to say, ‘ See how these 
 Christians love one another.’ ” 
 
 SECTION XXIX. 
 
 Of the Method of raising .a Fund for the superannuated 
 
 Preachers , and the Widows and Orphans of Preachers . 
 
 Quest. 1. How can we provide for superannuated 
 preachers, and the widows and orphans of preachers ? 
 
 Ans. 1. Let every preacher contribute two dollars yearly 
 at the conference. 
 
 2. Let every one when first admitted as a traveling 
 preacher pay twenty shillings Pennsylvania currency. 
 
 3. Let the money be lodged in the hands of the presid- 
 ing elder, or lent to the college ; and an account thereof 
 kept by the deacon. 
 
 N. B. The application of the money shall rest with the 
 conference. 
 
 4. Out of this fund let provision be made, first, for the 
 worn-out preachers, and then for the widows and children 
 of those that are dead. 
 
 1 
 
208 
 
 A HISTORY OF THE 
 
 [1784. 
 
 5. Every worn-out preacher shall receive, if he wants 
 it, not usually more than twenty-four pounds annually 
 Pennsylvania currency. 
 
 6. Every widow of a preacher shall receive yearly, if 
 she wants it, during her widowhood, twenty pounds. 
 
 7. Every child of a preacher shall receive once for all, 
 if he wants it, twenty pounds. 
 
 8. But none shall be entitled to any thing from this fund 
 till he has paid fifty shillings. 
 
 9. Nor any who neglects paying his subscription for 
 three years together, unless he be sent by the conference 
 out of these United States. 
 
 10. Let every assistant, as far as possible, bring to the 
 conference the contribution of every preacher left behind 
 in his circuit. 
 
 SECTION XXXI. 
 
 On the Printing of Books , and the Application of the Profits 
 arising therefrom.. 
 
 As it has been frequently recommended by the preachers, 
 and people that such books as are wanted be printed in 
 this country, we therefore propose, 
 
 1. That the advice of the conference shall be desired 
 concerning any valuable impression, and their consent 
 be obtained before any steps be taken lor the printing 
 thereof. 
 
 2. That the profits of the books, after all the necessary 
 expenses are defrayed, shall be applied, according to the 
 discretion of the conference, toward the college, the preach- 
 ers’ fund, the deficiencies of preachers’ salaries, the distant 
 missions, or the debts of our churches. 
 
 1 
 
1784 .] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 209 
 
 SECTION XXXII. 
 
 On bringing to Trial , finding guilty , reproving , suspending , 
 and excluding disorderly Persons from Society and Church 
 Privileges . 
 
 Quest. How shall a suspected member be brought to 
 trial ? 
 
 Ans. Before the society of which he is a member, or a 
 select number of them, in the presence of a bishop, elder, 
 deacon, or preacher, in the following manner : — 
 
 Let the accused and accuser be brought face to face : 
 if this cannot be done, let the next best evidence be pro- 
 cured. If the accused person be found guilty, and the 
 crime be such as is expressly forbidden by the word of 
 God, sufficient to exclude a person from the kingdom of 
 grace and glory, and to make him a subject of wrath and 
 hell, let him be expelled. If he evade a trial by absent- 
 ing himself after sufficient notice given him, and the cir- 
 cumstances of the accusation be strong and presumptive, 
 let him be esteemed as guilty, and accordingly excluded. 
 And without evident marks and fruits of repentance, such 
 offenders shall be solemnly disowned before the church. 
 Witnesses from without shall not be rejected, if a majority 
 believe them to be honest men. 
 
 But in cases of neglect of duties of any kind, imprudent 
 conduct, indulging sinful tempers or words, disobedience 
 to the order and discipline of the church, — First, let pri- 
 vate reproof be given by a leader or preacher ; if there be 
 an acknowledgment of the fault and proper humiliation, 
 the person may remain on trial. On a second offence, a 
 preacher may take one or two faithful friends. On a third 
 failure, if the transgression be increased or continued, let 
 it be brought before the society or a select number ; if 
 there be no sign of humiliation, and the church is dis- 
 14 1 
 
210 
 
 A HISTORY OF THE 
 
 [ 1784 . 
 
 honored, the offender must be cut off. If there be a mur- 
 mur or complaint that justice is not done, the person shall 
 be allowed an appeal to the quarterly meeting, and have 
 his case reconsidered before a bishop, presiding elder, or 
 deacon, with the preachers, stewards, and leaders who 
 may be present. After such forms of trial and expulsion, 
 such persons as are thus excommunicated shall have no 
 privileges of society and sacrament in our church, without 
 contrition, confession, and proper trial. 
 
 N. B. From this time forward, no person shall be own- 
 ed as a member of our church without six months’ trial. 
 
 SECTION XXXIII. 
 
 On the Manner by which immoral Ministers and Preachers 
 shall be brought to Trial , found guilty , reproved , and 
 suspended in the Intervals of Conference. 
 
 Quest. 1 . What shall be done when an qlder, deacon, 
 or preacher is under the report of being guilty of some 
 capital crime, expressly forbidden in the word of God as 
 an unchristian practice, sufficient to exclude a person from 
 the kingdom of grace and glory, and to make him a subject 
 of wrath and hell 1 
 
 Ans. Let the presiding elder call as many ministers to 
 the trial as he shall think fit, at least three, and if possible 
 bring the accused and accuser face to face ; if the person 
 is clearly convicted, he shall be suspended from official 
 services in the church, and not be allowed the privileges 
 of a member. But if the accused be a presiding elder, 
 the preachers must call in the presiding elder ol the neigh- 
 boring district, who is required to attend, and act as judge. 
 
 If the persons cannot be brought face to lace, but the 
 supposed delinquent flees lrom trial, it shall be received as 
 a presumptive proof of guilt; and out ol the mouth ol two 
 or three witnesses ho shall bo condemned. Nevertheless, 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 211 
 
 he may then demand a trial face to face, or he may appeal 
 to the next conference in that district. 
 
 Quest. 2. What shall be done in cases of improper tem- 
 pers, words, or actions, or a breach of the articles and dis- 
 cipline of the church ? 
 
 Ans. The person so offending shall be reprehended by 
 his bishop, elder, deacon, or preacher that has the charge 
 of the circuit ; or if he be a bishop he shall be reprehend- 
 ed by the conference.* Should a second transgression 
 take place, one, two, or three preachers may be called in 
 # if not cured then, he shall be tried at the quarterly meeting 
 by the elder and preachers present ; if still incurable, he 
 shall be brought before the conference, and if found guilty 
 and impenitent, he shall be expelled from the connection, 
 and his name so returned in the Minutes. 
 
 N. B. Any preacher suspended, at a quarterly meeting, 
 from preaching shall not resume that employment again 
 but by the order of the conference. But it is to be 
 observed that a preacher shall be tried by a deacon, a 
 deacon by an elder, an elder by a presiding elder, and a 
 presiding elder by the presiding elder of a neighboring 
 district. 
 
 SECTION XXXIV. 
 
 On the Qualification and Duty of Stewards. 
 
 Quest. 1. What are the qualifications necessary for 
 stewards ? 
 
 Ans. Let them be men of solid piety, that both know 
 and love the Methodist doctrine and discipline ; and of 
 good natural and acquired abilities to transact the tempora 
 business. . 
 
 Quest. 2. What is the duty of stewards ? 
 
 * For the trial of a bishop, see the 4th question of the 4th section. 
 
 1 
 
212 
 
 A HISTORY OF THE 
 
 L1784. 
 
 Ans. To take an exact account of all the money or other 
 provision made for and received by any traveling or local 
 preacher in the circuit ; to make an accurate return of 
 every expenditure of money whether to the preacher, the 
 sick or the poor ; to seek the needy and distressed. in order 
 to relieve and comfort them ; to inform the preachers of 
 any sick or disorderly persons ; to tell the preachers what 
 they think wrong in them ; to attend the quarterly meet- 
 ings of their circuit ; to give advice, if asked, in planning 
 the circuit ; to attend committees for the application of 
 money to churches ; to give counsel in matters of arbitra- * 
 tion ; to provide elements for the Lord’s supper ; to write 
 circular letters to the societies in the circuit to be more 
 liberal, if need be ; as also to let them know the state of 
 the temporalities at the last quarterly meeting ; to register 
 the marriages and baptisms, and to be subject to the bishops, 
 the presiding elder of their district, and the elder, deacon, 
 and traveling preachers of their circuit. 
 
 Quest. 3. What number of stewards are necessary in 
 each circuit ? 
 
 Ans. Not less than two, nor more than four. 
 
 SECTION XXXV. 
 
 The Nature , Design , and general Rides of the United 
 Societies. 
 
 1. Our society is nothing more than “ a company of men 
 having the form and seeking the power of godliness, united 
 in order to pray together , to receive the word of exhortation , 
 and to watch over one another in love , that they may help each 
 other to work out their salvation 
 
 2. That it may the more easily be discerned, whether 
 they are indeed working out their own salvation, each 
 society is divided into smaller companies, called classes, 
 according to their respective places of abodo. 'There are 
 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 213 
 
 about twelve persons in every class ; one of whom is styled 
 the leader. It is his duty, 
 
 I. To see each person in his class once a week at least, 
 in order 
 
 1. To inquire how their souls prosper ; 
 
 2. To advise, reprove, comfort, or exhort, as occasion 
 may require ; 
 
 3. To receive what they are willing to give toward the 
 relief of the preachers, church, and poor.* 
 
 II. To meet the minister and the stewards of the society 
 once a week ; in order 
 
 •1. To inform the minister of any that are sick, or of any 
 that walk disorderly, or will not be reproved. 
 
 2. To pay to the, stewards what they have received of 
 their several classes in the week preceding. 
 
 3. There is one only condition previously required of 
 those who desire admission into these societies, a desire 
 to flee from the wrath to come , i. e., a desire to he saved from 
 their sins : but, wherever this is really fixed in the soul, it 
 will be shown by its fruits. It is therefore expected of all 
 who continue therein that they should continue to evidence 
 their desire of salvation. 
 
 First, By doing no harm, by avoiding evil of every kind; 
 especially that which is most generally practiced : such as 
 
 The taking the name of God in vain ; 
 
 The profaning the day of the Lord, either by doing 
 ordinary work thereon, or by buying or selling : 
 
 Drunkenness, buying or selling spirituous liquors , or drink- 
 ing them. 
 
 The buying or selling the bodies and souls of men , women , 
 or children , with an intention to enslave them : 
 
 Fighting , quarreling, brawling ; brother going to law 
 
 * This part refers wholly to towns and cities, where the poor are 
 generally numerous, and church expenses considerable. 
 
 1 
 
214 A HISTORY OF THE [1784. 
 
 with brother ; returning evil for evil, or railing for railing : 
 
 the using many words in buying or selling : 
 
 The buying or selling goods that have not paid the duty . 
 
 The giving or taking things on usury , i. e., unlawful 
 interest : 
 
 Uncharitable or unprofitable conversation ; particularly 
 speaking evil of magistrates or of ministers : 
 
 Doing to others as we would not they should do unto us : 
 
 Doing what we know is not for the glory of God : as 
 
 The putting on of gold and costly apparel : 
 
 The taking such diversions as cannot be used in the name 
 of the Lord Jesus : 
 
 The singing those songs , or reading those books, which 
 do not tend to the knowledge or love of God : 
 
 Softness and needless self-indulgence : 
 
 Laying up treasure upon earth : 
 
 Borrowing without a probability of paying ; or taking 
 up goods without a probability of paying for them. 
 
 4. It is expected of all who continue in these societies 
 that they should continue to evidence their desire of sal 
 vation : 
 
 Secondly, By doing good, by being in every kind mer- 
 ciful after their power,, as they have opportunity, doing 
 good of every possible sort, and as far as is possible to all 
 men : 
 
 To their bodies, of the ability which God giveth, by 
 giving food to the hungry, by clothing the naked, by visit< 
 ing or helping them that are sick, or in prison ; 
 
 To their souls, by instructing, reproving, or exhorting 
 all we have any intercourse with ; trampling under foot 
 that enthusiastic doctrine, that “we are not to do good, 
 unless our hearts be free to it.” 
 
 By doing good, especially to them that are of the house- 
 hold of faith, or groaning so to be ; employing them pre- 
 ferably to others, buying one of another, (unless you can 
 1 
 
1784.] METHODIST EPISCOPAL CHURCH. 215 
 
 be served better elsewhere,) helping each other in busi- 
 ness ; and so much the more, because the world will love 
 its own, and them only. 
 
 By all possible diligence and frugality , that the gospel 
 be not blamed. 
 
 By running with patience the race that is set before 
 them, denying themselves , and taking up their cross daily ; 
 submitting to bear the reproach of Christ, to be as the filth 
 and offscouring of the world ; and looking that men should 
 say all manner of evil of them falsely for the Lord's sake. 
 
 5. It is expected of all who desire to continue in these 
 societies that they should continue to evidence their desire 
 of salvation, 
 
 Thirdly, By attending upon all the ordinances of God * 
 such are, 
 
 The public worship of God ; 
 
 The ministry of the word, either read or expounded ; 
 
 The supper of the Lord ; 
 
 F amily and private prayer ; 
 
 Searching the Scriptures ; and 
 
 Fasting or abstinence. 
 
 6. These are the general rules of our societies ; ail 
 which we are taught of God to observe, even in his writ- 
 ten word, which is the only rule, and the sufficient rule, 
 both of our faith and practice. And all these we know 
 his Spirit writes on every truly awakened heart. If there 
 be any among us who observe them not, who habitually 
 break any of them, let it be known unto them who watch 
 over that soul as they that must give an account. We 
 will admonish him of the error of his ways. We will 
 bear with him for a season. But then, if he repent not, 
 he hath no more place among us. We have delivered our 
 
 wn souls. 
 
 The following rules concerning slavery, though I 
 
 1 
 
216 
 
 A HISTORY OF THE 
 
 11784 
 
 cannot find them either in the printed Minutes,* or 
 in the Discipline which contains the above sections, 
 Mr. Lee tells us, are the substance of what this con- 
 ference did in reference to this subject. 
 
 “ Every member in our society who has slaves in those 
 states where the laws admit of freeing them, shall, after 
 notice given him by the preacher, within twelve months 
 (except in Virginia, and there within two years) legally 
 execute and record an instrument, whereby he sets free 
 every slave in his possession ; those who are from forty 
 to forty-five immediately, or at farthest at the age of forty- 
 five ; those who are between the ages of twenty-five and 
 forty immediately, or within the course of five years ; 
 those who are between the ages of twenty and twenty-five 
 immediately, or at farthest, at the age of thirty ; those 
 who are under the age of twenty, as soon as they are 
 twenty-five at farthest. And every infant immediately on 
 its birth. 
 
 “ Every person concerned who will not comply with 
 these rules, shall have liberty quietly to withdraw from 
 our society within twelve months following — the notice 
 being given him as aforesaid. Otherwise the assistant 
 shall exclude him in the society. 
 
 “No person holding slaves shall in future be admitted 
 into society, or to the Lord’s supper, till he previously 
 comply with these rules concerning slavery. Those who 
 buy or sell slaves, or give them away, unless on purpose 
 to free them, shall be expelled immediately.” 
 
 “ These rules,” says Mr. Lee, “ were short-lived.” 
 
 * Probably tlio reason why those rules are not found in the 
 printed books is, that the Minutes wore not printed, but merely 
 preserved in MS. until 1785, at which time the above rules 
 were suspended. 
 
 1 
 
1784 .] METHODIST EPISCOPAL CHURCH. 217 
 
 They indeed gave such general offence, and were found 
 to be of such difficult execution that at the next conference, 
 which was held about six months after their passage, they 
 were so generally opposed, that we find the following mi- 
 nute respecting their suspension : — 
 
 “ It is recommended to all our brethren to suspend the 
 execution of the minute on slavery till the deliberations of 
 a future conference ; and that an equal share of time be 
 allowed all our members for consideration when the minute 
 shall be put in force.” It is then added in — 
 
 “ N. B. We do hold in the deepest abhorrence the 
 practice of slavery, and shall not cease to seek its destruc- 
 tion by all wise and prudent means.” 
 
 As these rules were modified from time to time, it 
 will not be necessary to take any farther notice of 
 them than simply to say, that though those who framed 
 them “ abhorred the practice of slavery,” they could 
 not have considered it such a sin “ as to exclude a 
 man from the kingdom of grace and glory,” else 
 they never would, as honest men, have suspended 
 their execution, as they did about six months after 
 they were passed ; nor did they, as some have seemed 
 to suppose, insist on immediate and unconditional 
 emancipation : for even the rule itself, had it not been 
 suspended, provided only for a gradual emancipation, 
 at farthest in five years from a certain age, where 
 circumstances forbade it to be done immediately. But 
 finding that even this gradual process could not be 
 carried forward without producing a greater evil than 
 it was designed to remove, the rule itself, mild and 
 forbearing as it was in comparison to measures re- 
 cently proposed, was suspended at the succeeding 
 conference, in favor of those more wise and prudent 
 « 1 
 
218 
 
 A HISTORY OF THE 
 
 [ 1784 . 
 
 means which the church has ever since used, and is 
 now ready to use, for the extirpation of slavery. 
 
 But, as before observed, it will not be necessary to 
 notice the several modifications of the rules on slavery 
 from one general conference to another until the pre- 
 sent time, as they all partake of a similar character, 
 intended to record the opposition of the church to the 
 system, and to adopt such means to mitigate its evils, 
 and finally, if possible, to do it away, as wisdom 
 and prudence should dictate. As the rule now stands 
 on the Discipline, it will be noticed at the proper 
 time, only remarking here, that the item in the Gene- 
 ral Rules on slavery has remained unaltered to the 
 present time, and is therefore expressive of the sense 
 of the Methodist Episcopal Church upon this subject 
 without variation. 
 
 1 
 
1785.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 219 
 
 BOOK III. 
 
 FROM THE ORGANIZATION OF THE CHURCH IN 1784, TO 
 THE FIRST REGULAR GENERAL CONFERENCE IN 1792. 
 
 CHAPTER I. 
 
 From the beginning of 1785 to the end of 1786. 
 
 The important transactions we have detailed in the 
 preceding chapter were found, upon experiment, to 
 exert a beneficial influence upon the interests of true 
 religion. And having closed the session in peace and 
 with great unanimity of sentiment, the preachers went 
 to their respective fields of labor with renewed cou- 
 rage and with great cheerfulness of mind. 
 
 Mr. Freeborn Garrettson and Mr. James O. Crom- 
 well about the middle of February took their depar 
 ture for Nova Scotia ; and after enduring many perils 
 on the voyage, arrived in safety at their destined 
 sphere of labor. 
 
 At the close of the revolutionary war, some mem- 
 bers of the society had emigrated to that province of 
 the British empire ; and being in a destitute state as 
 to religious instruction, they had sent an earnest re- 
 quest to Mr. Wesley to be supplied; and Dr. Coke 
 had interested himself much in their behalf. Ac- 
 cordingly these brethren volunteered their services 
 for this work. On their arrival they were cordially 
 received at Halifax, where they landed. Here 
 
 1 
 
220 
 
 A HISTORY OF THE 
 
 [1785. 
 
 Mr. Garrettson found a few members of the society, 
 some of whom had come from Europe, and some from 
 the United States : and during his short continuance 
 in this place, he preached several times with great 
 satisfaction. 
 
 Some time before the arrival of these missionaries, 
 Mr. William Black had been instrumental in doing 
 much good to the souls of the people by preaching in 
 various places, particularly in New-Brunswick and 
 Halifax. Mr. Black gave the right hand of fellowship 
 to Mr. Garrettson, and he entered upon his work in this 
 country with that zeal by which he had been distin- 
 guished in the United States, and many sinners were 
 awakened and converted to God, and several societies 
 formed. 
 
 Here, however, as elsewhere, opposers of the pure 
 doctrines of Christ were found, not only among the 
 openly profane, but also among professors of godli- 
 ness. Mr. Garrettson gives the following account of 
 a people here called Allenites , taking their name from 
 Mr. Allen, who was their principal leader : — 
 
 “ Some of them,” says Mr. Garrettson, “ seem to have 
 the fear of God ; but in general they are as deluded a peo- 
 ple as I ever saw. Almost all of them preach in public 9 
 I was conversing with one who seems to be a principal 
 person among them. She said she believed death would 
 slay more sins for her than were ever destroyed before. 
 
 1 As for sin,’ said she, ‘ it cannot hurt me : not even adul- 
 tery, murder, swearing, drunkenness, nor any other sin, 
 can break the union between me and Christ.’ They have 
 passed judgment upon us, that wo are neither Christians, 
 nor called to preach. 
 
 “ Thursday 1 preached at Mr. Woodworth’s to a crowded 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 221 
 
 audience. A little before preaching time, two old Calvin- 
 ists came into my room to have a conversation with me 
 before preaching. 4 1 understand/ said one of them, 4 that 
 you hold with falling from grace : I heard it, but did not 
 know how to believe it, and should be glad to know whe- 
 ther you (}o deny the perseverance of the saints.’ I an- 
 swered, I do not, for my desire is that they should perse- 
 vere : I do not hold with man’s persevering in wickedness, 
 neither do I believe that a man can have grace while he 
 lives in sin. Let us take the Bible, and see wdiat is said 
 there. I read part of the 15th of John, and parts of several 
 chapters in Hebrews, Romans, and Peter. Now, said I, 
 this is the language of many other passages. We have 
 no promise for any but such as do persevere to the end, 
 and we have had many unhappy instances of men running 
 well for a time, and then turning back : read the 18th 
 chapter of Ezekiel. Now what harm can there be in en- 
 forcing our Lord’s, the prophet’s, and the apostles’ exhor- 
 tation ? 4 Very good,’ said he. Why should we do it if 
 there was no danger ? and what harm can there be in the 
 doctrine ? Suppose you are a Christian, and your neighbor 
 is one also ; you believe in the unconditional perseverance 
 of saints ; he in the conditional : who, sir, is the safest ? 
 If you are right, surely he cannot fall. 4 1 never,’ said he, 
 4 saw so much in it before.’ They stayed to hear the ser- 
 mon, and afterward one said, 4 1 never heard these men 
 before, but they are better than I thought.’ 
 
 44 Friday morning I set out for Granville. I had not got 
 far before a man came running out. 4 Sir,’ said he, 4 1 like 
 part of your doctrine well, but part I do not like.’ What 
 part don’t you like ? 4 You say, sir, that a saint may fall.’ 
 Will you answer me one question, said I. Do you know 
 that you were ever converted ? 4 1 do,’ said he. Pray tell 
 me how matters are at present between God and your soul. 
 4 Why/ said he, 4 it is a winter state.’ But, said I, are you 
 
 1 
 
222 
 
 A HISTORY OF THE 
 
 [ 1785 . 
 
 not now living in open sin against God? He paused awhile. 
 I ask, said I, in the fear of God, and desire an answer in 
 truth. 4 I confess,’ said he, 4 I am living in sin.’ And yet 
 you do not believe in falling from grace ! I believe it be- 
 cause you have fallen. This is what you call a winter 
 state ! I call it lying in the arms of the wicked one : and 
 you may talk as you will about your past experience, but 1 
 I would not give a straw for your chance of heaven, if you 
 die in this state. You are reconciling Christ and Belial 
 together. 4 O,’ said he, 4 1 shall be raised up at the last 
 day.’ You will, said I ; v but, unless you repent, it will be 
 to be cast into the lake of fire. He seemed much affected, 
 and left me. 
 
 44 January 19th, I preached opposite Granville, to a 
 number of serious hearers, and was invited home to dinner 
 by an old gentleman, who, soon after we were seated at 
 table, said, 4 1 understand you preach perfection.’ I do, 
 said I, and have done so for a number of years ; and shall 
 do so as long as I find the doctrine in the Bible. 4 Why, 
 sir,’ said he, 4 Paul was not perfect : he complains of a 
 thorn in the side.’ The heart is the place for sin, said I, 
 and not the side. He then mentioned several other pas- 
 sages of Scripture which he thought were opposed to holi- 
 ness of heart, which I explained to him. Pray, said I, let 
 us come to the point at once. Do you believe that an un- 
 holy creature can enter into heaven ? 4 No.’ Pray, when 
 is sin to be destroyed ? 4 At death.’ You must then hold 
 with death as being part of a saviour, or with a purgatory 
 after death, or you must come to perfection on this side the 
 grave. He sat amazed, and seemed to give up the argu- 
 ment. We rose ‘from the table. I went to prayer; then 
 went on my journey, and preached at six o’clock in the 
 court house. When I left the old man, ho desired me to 
 make his house my home. I left Fletcher’s Checks with 
 him. Shortly after, I received a few lines from him to 
 1 
 
1785 .] METHODIST EPISCOPAL CHURCH. 223 
 
 this effect : — 4 1 believe you to be a servant of God. I 
 hope the Lord will bless you, and those that sent you 
 here. I want to see you at my house at every opportunity. 
 I thank you for the book.’ ” 
 
 Mr. Garrettson, in another place, gives the following 
 summary of their leading absurdities: — “1. They think 
 they can tell whether a person is a Christian at first sight. 
 
 2. They say that we are leading people blindfolded to hell. 
 
 3. They are, they say, as sure of heaven as if they were 
 already ther$, for sin cannot hurt them.” “ I never met 
 with such a people in my life. There are about fifty of 
 them in Liverpool.” 
 
 Soon after his arrival, Mr. Garrettson received a 
 letter from Mr. Wesley, of which the following is an 
 extract : — 
 
 “ I am glad brother Cromwell and you have undertaken 
 that labor of love, the visiting Nova Scotia, and doubt not 
 but you act in full concert with the little handful who were 
 almost alone till you came. It will be the wisest way to 
 make all those who desire to join together thoroughly ac- 
 quainted with the whole Methodist plan, and to accustom 
 them, from the very beginning, to the accurate observance 
 of all our rules. Let none of them rest in being half Chris- 
 tians. Whatever they do, let them do it with their might, 
 and it will be well, as soon as any of them find peace with 
 God, to exhort them to go on to perfection. The more ex- 
 plicitly and strongly you press all believers to aspire after 
 full sanctification as attainable now by simple faith, the 
 more the whole work of God will prosper. 
 
 “ I do not expect any great matters from the bishop. I 
 doubt his eye is not single, and if it be not, he will do 
 little good to you or any one else. It may be a comfort to 
 you that you have no need of him : you want nothing which 
 he can give. 
 
 1 
 
*224 
 
 A HISTORY OF THE 
 
 [1785. 
 
 “ It is a noble proposal of brother Marchington ; but I 
 doubt it will not take place, lou do not know the state 
 of the English Methodists. They do not roll in money 
 like many of the American Methodists. It is with the 
 utmost difficulty that we can raise five or six hundred 
 pounds a year to supply our contingent expenses, so that 
 it is entirely impracticable to raise five hundred pounds 
 among them to build houses in America. It is true, they 
 might do much ; but it is a sad observation, they that have 
 most money have usually least grace. The peace of God 
 be with all your spirits. 
 
 “ I am your affectionate friend and brother, 
 
 “ J. Wesley.” 
 
 As the societies in this province did not long re- 
 main connected with the church in the United States, 
 for we find them on the British Minutes for 1787, 
 it is thought most advisable to complete the notice 
 of the work there in this place. It appears from the 
 Life of Mr. Garrettson that he continued his labors in 
 this province, traveling from place to place, and often 
 exposed to many temporal hardships and privations, 
 until April 10th, 1787, when he embarked for the 
 United States, leaving behind him, as evidences of 
 his fidelity and success in his Master’s work, about 
 six hundred members in the societies. While in this 
 country, Mr. Garrettson says, — 
 
 “•I traversed the mountains and valleys, frequently on 
 foot, with my knapsack on my back, guided by Indian 
 paths in the wilderness, when it was not expedient to take 
 a horse ; and I had often to wade through morasses half 
 log deep in mud and water, frequently satisfying my hum 
 ger with a piece of broad and pork from my knapsack, 
 quenching my thirst from a brook, and rosting my weary 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 225 
 
 limbs on the leaves of the trees. Thanks be to God ! he 
 compensated me for all my toil, for many precious souls 
 were awakened and converted to God.” 
 
 This extract will show the manner in which the 
 early Methodist preachers, in imitation of their divine 
 Lord, “ went about doing good.’ 7 
 
 This year, also, Methodism was introduced into 
 the city of Charleston, South Carolina. In the latter 
 part of February, Bishop Asbury, Jesse Lee, and 
 Henry Willis set off on a visit to this place. Mr. 
 Willis ppceded the others, and gave out their ap- 
 pointments ; and after preaching in sundry places on 
 their way, they arrived in Charleston on Saturday, 
 February 26th, and on Sabbath morning Mr. Lee 
 preached in an old meeting-house belonging to the 
 Baptists, which had been procured for that purpose. 
 While here they lodged with Mr. Edgar Wells, a 
 respectable merchant, who, though a man of the 
 world, courteously entertained the messengers of the 
 Lord. On their arrival he was preparing to attend 
 the theatre, but his plans of amusement were aban- 
 doned, and the worship of God was set up in his 
 family. The consequence was, that he became 
 awakened to a sense of his sinfulness, and, after a 
 struggle for about ten days, was brought into gospel 
 liberty. 
 
 This was the commencement of Methodism in this 
 place ; for although Mr. Wesley visited Charleston in 
 1736, and Mr. Pillmore in 1773, their visits were 
 but transient, and left no permanent impression upon 
 the minds of the people. After preaching a few 
 times, Mr. Lee left the city with a view to labor in 
 other places, but Bishop Asbury remained until the 
 15 " 1 
 
226 
 
 A HISTORY OF THE 
 
 [1785 
 
 9th of March, preaching every evening, and sometimes 
 in the morning, to the people, explaining to them “the 
 essential doctrines” of Methodism ; and he says, “ I 
 loved and pitied the people, and left some under gra- 
 cious impressions.” 
 
 Though it will be anticipating the chronological 
 order of the history a little, I think it best to give the 
 following account, taken chiefly from that furnished 
 by the Rev. James 0. (now Bishop) Andrew, for the 
 Methodist Magazine and Quarterly Review. 
 
 It seems that, on the departure of Bishop Asbury, 
 Mr. Willis was left in charge of the work. Being a 
 man of general intelligence, of deep piety, and of 
 amiable manners, and devoting himself entirely to his 
 work, he made a favorable impression upon many 
 minds, and soon succeeded in forming a small society. 
 Being informed that they could no longer occupy the 
 old house in which they had hitherto convened, and 
 the private house kindly offered them by Mrs. Stoll 
 soon becoming too small to contain the increased 
 number of hearers, they began to think seriously of 
 building a house of worship, and soon commenced the 
 work. While this was in progress they continued 
 their meetings in an unfinished house which had been 
 offered them by a friend. This house, begun in 1786, 
 and completed in 1787, was situated in Cumberland- 
 street, and has been the spiritual birthplace of many 
 souls. Bishop Asbury visited the place in 1786, and 
 again in 1787, when he met Dr. Coke, who had re- 
 cently arrived from England. “ Here,” he says, “we 
 have a spacious house prepared for us ; and the con- 
 gregations are crowded and solemn.” 
 
 Being thus furnished with a convenient house of 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 227 
 
 worship, and the word and ordinances of the gospel, 
 the work of God prospered more than it had done 
 heretofore. It did not, however, go on without oppo- 
 sition. In addition to what arose from the natural 
 enmity of the human heart when it comes in contact 
 with the pure doctrines and precepts of Christianity, 
 Methodism received a wound in Charleston from one 
 of its professed friends and public advocates. In 
 1787, the Rev. Beverly Allen was placed in charge, 
 as an elder, of the society in this place. He was a 
 man of great popularity as a preacher, had married 
 into a respectable family, and acquired much influence 
 in the community. This unhappy man fell from his 
 steadfastness, and in his fall inflicted a wound upon 
 the cause from which it did not recover for a long 
 time. This, together with the difficulties which arose 
 from the state of slavery as it existed in all the southern 
 states, made the situation of a Methodist minister ex 
 tremely unpleasant, especially when it is considered 
 that the mistaken but well-meant zeal of. Dr. Coke, 
 in his open opposition to slavery, tended much to irri- 
 tate the public m^nd on that subject. The cause, 
 however, gradually gained ground, and was acquiring 
 the public confidence, until the year 1791, when the 
 church was convulsed by the conduct of the Rev. 
 William Harnett, who formed a division, put himself 
 at the head of a party, and fulminated his anathemas 
 at the head of Bishop Asbury and others. 
 
 Mr. Harnett, also, unfortunately for the cause 
 against which he arrayed himself, was a man of 
 popular talents and gentlemanly manners, and had 
 acquired considerable influence in the community, and 
 hence the facility with which he accomplished his 
 
 1 
 
228 
 
 A HISTORY OF THE 
 
 [1785 
 
 designs. Bishop Asbury, alluding to the secession 
 of Mr. Harnett, says, “ He had three grand objections 
 to us, 1. The American preachers and people insulted 
 him. 2. His name was not printed on our minutes. 
 3. The Nota Bene minute was directed against him.” 
 “We are considered by him as seceders from Method- 
 ism ! because we do not wear gowns and powder, and 
 because we did not pay sufficient respect to Mr. Wes- 
 ley.” This was the pretence ; but it is manifest that 
 Mr. Harnett, who had recently arrived from the West 
 Indies, was not willing to submit to the authority of 
 the conference, and to Bishop Asbury. 
 
 The minute to which Mr. Asbury alludes, was in 
 these words : — “ Mark well ! Our brethren and friends 
 are desired to be more cautious how they receive 
 strange preachers, especially to preach ; unless their 
 names are in the minutes, or they can show a parch- 
 ment or certificate from a presiding elder, or some 
 elder in the district they may say they come from.” 
 This, however, instead of being directed against Mr. 
 Harnett, who was a regular preacher from the Euro- 
 pean connection, was designed to guard the people 
 against those impostors who endeavored to palm 
 themselves upon the public as Methodist preachers. 
 The accusations which Mr. H. preferred against 
 Bishop Asbury were amply refuted ; and that apos- 
 tolic man lived to witness the clouds of reproach thus 
 raised against him dispersed by the bright rays from 
 the sun of truth. Mr. H., however, succeeded in es- 
 tablishing himself at the head of a party, built him a 
 house of worship in the city of Charleston, and his 
 society were distinguished by the name of “ Primitive 
 Methodists.” Though many of his mistaken followers 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 229 
 
 returned afterward to the church they had left, and 
 some joined other communions, he remained at the 
 head of a small sect until his death, when Trinity 
 Church, as it was called, passed into the hands of the 
 Protestant Episcopalians, and finally it reverted back, 
 by an amicable arrangement between the parties, to 
 the Methodist Episcopal Church, where it remains to 
 the present day. I shall not anticipate farther the 
 order of events, but notice other particulars in their 
 proper place. 
 
 Mr. Asbury having been elected and consecrated 
 to the office of general superintendent, entered im- 
 mediately upon his great work, traveling from place to 
 place, preaching to the people, and making collections 
 for the college, which had been recently commenced. 
 
 In mentioning the college, I am reminded of the 
 necessity of giving an account of this institution, as it 
 belongs most properly to this period of our history. 
 Soon after the arrival of Dr. Coke in 1784, he and 
 Mr. Asbury entered into a consultation respecting the 
 expediency of establishing a literary institution for the 
 education of the sons of our preachers and others who 
 might wish to share in its benefits. Bishop Asbury 
 tells us that he desired a school, but as Dr. Coke 
 pleaded for a college, the conference, when the sub- 
 ject was submitted to them, decided in favor of Dr. 
 Coke’s, plan, and measures were adopted to carry it 
 into effect. As all these things belong to the history 
 of the times, and will show the views by which the 
 projecters of this institution were actuated, I think it 
 proper to give the whole plan, as it was published by 
 the superintendents immediately on the adjournment 
 of the Christmas conference. 
 
 1 
 
230 
 
 A HISTORY OF THE 
 
 [ 1785 . 
 
 £ The Plan f 07 ' erecting a College , intended to advance reli- 
 gion in America , to he presented to the principal members 
 and friends of the Methodist Episcopal Church. 
 
 “ The college is built at Abingdon in Maryland , on a 
 healthy spot, enjoying a fine air and very extensive pros- 
 pect. It is to receive for education and board the. sons of 
 the elders and preachers of the Methodist Church, poor 
 orphans, and the sons of the subscribers and of other 
 friends. It will be expected that all our friends who send 
 their children to the college will, if they be able, pay a 
 moderate sum for their education and board : the rest will 
 be taught and boarded, and, if our finances will allow of it, 
 clothed gratis. The institution is also intended for the 
 benefit of our young men who are called to preach, that 
 they may receive a measure of that improvement which is 
 highly expedient as a preparative for public service. A 
 teacher of the languages, with an assistant, will be pro- 
 vided, as also an English master, to teach with the utmost 
 propriety both to read and speak the English language : 
 nor shall any other branch of literature be omitted which 
 may be thought necessary for any of the students. Above 
 all, especial care shall be taken that due attention be paid 
 to the religion and morals of the children, and to the ex- 
 clusion of all such as continue of an ungovernable temper. 
 The college will be under the presidentship of the bishops 
 of our Church for the time being ; and is to be supported 
 by yearly collections throughout our circuits, and any en- 
 dowments which our friends may think proper to give and 
 bequeath. 
 
 “ Three objects of considerable magnitude we have in 
 view in the instituting of this college. 
 
 “The first is a provision for the sons of our married 
 ministers and preachers. 
 
 “ Tin; wisdom and love of God hath now thrust out a 
 large number of laborers into his harvest : men who desire 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 231 
 
 nothing on earth but to promote the glory of God, by saving 
 their own souls and those that hear them. And those to 
 whom they minister spiritual things are willing to minister 
 to them of their temporal things ; so that they have food 
 to eat and raiment to put on, and are content therewith. 
 
 “ A competent provision is likewise made for the wives 
 of married preachers. 
 
 “ Yet one considerable difficulty lies on those that have 
 boys, when they grow too big to be under their mother’s 
 direction. Having no father to govern and instruct them, 
 they are exposed to a thousand temptations. To remedy 
 this is one motive that induces us to lay before our friends 
 the intent of the college, that these little ones may have all 
 the instruction they are capable of, together with all things 
 necessary for the body. 
 
 “ In this view our college will become one of the noblest 
 charities that can be conceived. How reasonable is the 
 institution ! Is it fit that the children of those who leave 
 wife and all that is dear to save souls from death, should 
 want what is needful either for soul or body l Ought 
 not we to supply what the parent cannot, because of his 
 labors in the gospel ? How excellent will be the effect of 
 this institution ! The preacher, eased of this weight, can 
 the more cheerfully go on in his labor. And perhaps many 
 of these children may hereafter fill up the place of those 
 that shall rest from their labors. 
 
 “ The second object we have in view is the education 
 and support of poor orphans ; and surely we need not enu- 
 merate the many happy consequences arising from such a 
 charity. Innumerable blessings concentre in it ; not only 
 the immediate relief of the objects of our charity, but the 
 ability given them, under the providence of God, to provide 
 for themselves through the remainder of their lives. 
 
 “ The last, though not perhaps the least object in view, 
 is the establishment of a seminary for the children of our 
 
 1 
 
232 
 
 A HISTORY OF THE 
 
 [1785. 
 
 competent friends, where learning and religion may go 
 hand in hand ; where every advantage may be obtained 
 which may promote the prosperity of the present life, with- 
 out endangering the morals and religion of the children 
 through those temptations to which they are too much ex- 
 posed in most of the public schools. This is an object of 
 importance indeed : and here all the tenderest feelings of 
 the parent’s heart range on our side. 
 
 “ But the expense of such an undertaking will be very 
 large ; and the best means we could think of at our late 
 conference to accomplish our design was, to desire the as- 
 sistance of all those in every place who wish well to the 
 work of God : who long to see sinners converted to God, 
 and the kingdom of Christ set up in all the earth. 
 
 “ All who are thus minded, and more especially our own 
 friends who form our congregations, have an opportunity 
 now of showing their love to the gospel. Now promote, 
 as far as in you lies, one of the noblest charities in the 
 world. Now forward, as you are able, one of the most 
 excellent designs that ever was set on foot in this country. 
 Do what you can to comfort the parents who give up their 
 all for you, and to give their children cause to bless you. 
 You will be no poorer for what you do on such an occa- 
 sion. God is a good paymaster. And you know, in doing 
 this you lend unto the Lord : in due time he shall repay you. 
 
 “ The students will be instructed in English, Latin, 
 Greek, logic, rhetoric, history, geography, natural philoso- 
 phy, and astronomy. To these languages and sciences 
 shall be added, Avhen the finances of our college will admit 
 of it, the Hebrew, French, and German languages. 
 
 “ But our first object shall be, to answer the design of 
 Christian education, by forming the minds of the youth, 
 through livino aid, to wisdom and holiness ; by instilling 
 into their lender minds the principles of true religion, 
 speculative, experimental, and practical, and training them 
 
1785 .] METHODIST EPISCOPAL CHURCH. 233 
 
 in the ancient way, that they may be rational, Scriptural 
 Christians. For this purpose we shall expect and enjoin 
 it, not only on the president and tutors, but also upon our 
 elders, deacons, and preachers, to embrace every oppor- 
 tunity of instructing the students in the great branches of 
 the Christian religion. 
 
 “ And this is one principal reason why we do not admit 
 students indiscriminately into our college. For we are 
 persuaded that the promiscuous admission of all sorts of 
 youth into a seminary of learning is pregnant with many 
 bad consequences. For are the students likely (suppose 
 they possessed it) to retain much religion in a college 
 where all that offer are admitted, however corrupted already 
 in principle as well as practice ? And what wonder, when 
 (as too frequently it happens) the parents themselves have 
 no more religion than their offspring ? 
 
 “ For the same reason we have consented to receive 
 children of seven years of age, as we wish to have the 
 opportunity of ‘ teaching their young ideas how to shoot,’ 
 and gradually forming their minds, through the divine bless- 
 ing, almost from their infancy, to holiness and heavenly 
 wisdom as well as human learning. And we may add, 
 that we are thoroughly convinced, with the great Milton , 
 (to whose admirable treatise on education we refer you,) 
 that it is highly expedient for every youth to begin and 
 finish his education at the same place : that nothing can 
 be more irrational and absurd than to break this off in the 
 middle, and to begin it again at a different place, and per- 
 haps in a quite different manner. And on this account we 
 earnestly desire that the parents and others who may be 
 concerned, will maturely consider the last observation, and 
 not send their children to our seminary if they are not to 
 complete their education there, or at least make some con- 
 siderable proficiency in the languages, and in the arts and 
 sciences. 
 
 1 
 
234 
 
 A HISTORY OF THE 
 
 [1785. 
 
 “ It is also our particular desire, that all who shall be 
 educated in our college may be kept at the utmost distance, 
 as from vice in general, so in particular from softness and 
 effeminacy of manners. 
 
 “ We shall therefore inflexibly insist on their rising early 
 in the morning ; and we are convinced by constant obser- 
 vation and experience, that this is of vast importance both 
 to body and mind. It is of admirable use either for pre- 
 serving a good, or improving a bad constitution. It is of 
 peculiar service in all nervous complaints, both in prevent- 
 ing and in removing them. And by thus strengthening 
 the various organs of the body, it enables the mind to put 
 forth its utmost exertions. 
 
 “ On the same principle we prohibit play in the strongest 
 terms : and in this we have the two greatest writers on the 
 subject that perhaps any age has produced (Mr. Locke and 
 Mr. Rousseau) of our sentiments : for though the latter was 
 essentially mistaken in his religious system, yet his wis- 
 dom in other respects, and extensive genius, are indisputa- 
 bly acknowledged. The employments, therefore, which we 
 have chosen for the recreation of the students are such as 
 are of greatest public utility, agriculture and architecture ; 
 studies more especially necessary for a new-settled coun- 
 try : and of consequence the instructing of our youth in all 
 the practical branches of those important arts will be an 
 effectual method of rendering them more useful to their 
 country. Agreeably to this idea, the greatest statesman 
 that perhaps ever shone in the annals of history, Peter , the 
 Russian emperor, who was deservedly styled the Great , 
 disdained not to stoop to the employment of a ship carpen- 
 ter. Nor was it rare, during the purest times of the Roman 
 republic, to see the conquerors of nations and deliverers 
 of their country return with all simplicity and cheerfulness 
 to the exercise of the plough. In conformity to this send 
 merit, one of tin; complctcst poetic pieces of antiquity (the 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 235 
 
 Georgies of Virgil ) is written on the subject of husbandry ; 
 by the perusal of which, and submission to the above regu- 
 lations, the students may delightfully unite the theory and 
 the practice together. We say delightfully , for we do 
 not entertain the most distant thought of turning these em- 
 ployments into drudgery or slavery, but into pleasing 
 recreations for the mind and body. 
 
 “'In teaching the languages, care shall be taken to read 
 those authors, and those only, who join together the purity, 
 the strength, and the elegance of their several tongues. 
 And the utmost caution shall be used that nothing immodest 
 be found in any of our books. 
 
 “ But this is not all. We shall take care that our books 
 be not only inoffensive but useful ; that they contain as 
 much strong sense , and as much genuine morality as possi- 
 ble. As far, therefore, as is consistent with the foregoing 
 observations, a choice and universal library shall be pro- 
 vided for the use of the students. 
 
 “ Our annual subscription is intended for the support of 
 the charitable part of the institution. We have in the 
 former part of this address enlarged so fully on the nature 
 and excellency of the charity, that no more need be said. 
 The relieving our traveling ministers and preachers, by 
 educating, boarding, and clothing their ‘sons, is a charity 
 of the most noble and extensive kind, not only toward the 
 immediate subjects of it, but also toward the public in gene- 
 ral ; enabling those 4 flames of fire, 5 who might otherwise 
 be obliged to confine themselves to an exceedingly con- 
 tracted sphere of action for the support of their families, to 
 carry the savor of the gospel to the remotest corners of 
 these United States. 
 
 “ The four guineas a year for tuition, we are persuaded, 
 cannot be lowered, if we give the students that finished 
 education which we are determined they shall have. And 
 though our principal object is to instruct them in the doc- 
 
 1 
 
236 
 
 A HISTORY OF THE 
 
 [1785. 
 
 trines, spirit, and practice of Christianity, yet we trust that 
 our college will in time send forth men that will be bless- 
 ings to their country in every laudable office and employ- 
 ment of life, thereby uniting the two greatest ornaments of 
 intelligent beings, which are too often separated, deep learn- 
 ing and genuine religion . 
 
 “ The rules and regulations with which you are here 
 presented, have been weighed and digested in our confer- 
 ence : but we also submit them to your judgment, as we 
 shall be truly thankful for your advice, as well as your 
 prayers for the success of the college, even where the cir- 
 cumstances of things will not render it expedient to you to 
 favor us with your charity. And we shall esteem our- 
 selves happy, if we be favored with any new light, whe- 
 ther from the members of our own Church or of any other, 
 whereby they may be abridged, enlarged, or in any other 
 way improved, that the institution may be as near perfec- 
 tion as possible. 
 
 “ General Rules concerning the College . 
 
 “ 1st. A president and two tutors shall be provided for 
 the present. 
 
 “ 2dly. The students shall consist of 
 
 “ 1. The sons of traveling preachers. 
 
 “ 2. The sons of annual subscribers, the children re- 
 commended by those annual subscribers who have none 
 of their own, and the sons of members of our society. 
 
 “ 3. Orphans. But, 
 
 “ 1. The sons of the annual subscribers shall have the 
 preference to any others, except those of the traveling 
 preachers. 
 
 “2. An annual subscriber who has no sons of his own 
 shall have a right to recommend a child ; and such child so 
 recommended shall have the preference to any other, except 
 the sons of traveling preachers and annual subscribers. 
 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 237 
 
 “ 3. As many of the students as possible shall be lodged 
 and boarded in the town of Abingdon, among our pious 
 friends ; but those who. cannot be so lodged and boarded 
 shall be provided for in the college. 
 
 “ 4. The price of education shall be four guineas. 
 
 “ 5. The sons of the traveling preachers shall be boarded, 
 educated, and clothed gratis , except those whose parents, 
 according to the judgment of the conference, are of ability 
 to defray the expense. 
 
 “ 6. The orphans shall be boarded, educated, and clothed 
 gratis. 
 
 “ 7. No traveling preacher shall have the liberty of 
 keeping his son on the foundation any longer than he 
 travels, unless he be superannuated, or disabled by want 
 of health. 
 
 “ 8. No traveling preacher, till he has been received 
 into full connection, shall have a right to place his son on 
 the foundation of this institution. 
 
 “9. No student shall be received into the college under 
 the age of seven years. 
 
 “ Rules for the Economy of the College and Students. 
 
 “ 1 . The students shall rise at five o’clock in the morn- 
 ing, summer and wdnter, at the ringing of the college bell. 
 
 “ 2. All the students, whether they lodge in or out of 
 the college, shall assemble together in the college at six 
 o’clock, for public prayer, except in cases of sickness ; and 
 on any omission shall be responsible to the president. 
 
 “ 3. From morning prayer till seven, they shall be al- 
 lowed to recreate themselves as is hereafter directed. 
 
 “ 4. At seven they shall breakfast. 
 
 “ 5. From eight till twelve they are to be closely kept 
 to their respective studies. 
 
 “ 6. From twelve to three they are to employ them- 
 
 1 
 
238 A HISTORY OF THE [1785 
 
 selves in recreation and dining : dinner to be ready at one 
 o’clock. 
 
 “ 7. From three till six they are again to be kept closely 
 to their studies. r 
 
 “ 8. At six they shall sup. 
 
 “ 9. At seven there shall be public prayer. 
 
 “10. From evening prayer till bedtime, they shall be 
 allowed recreation. 
 
 “11. They shall be all in bed at nine o’clock, without 
 fail. 
 
 “ 12. Their recreations shall be gardening, walking, 
 riding, and bathing, without doors ; and the carpenter’s, 
 joiner’s, cabinet-maker’s, or turner’s business, within 
 doors. 
 
 “13. A large plot of land, of at least three acres, shall 
 be appropriated for a garden, and a person skilled in gar- 
 dening be appointed to overlook the students when em- 
 ployed in that recreation. 
 
 “14. A convenient bath shall be made for bathing. 
 
 “ 15. A master, or some proper person by him appointed, 
 shall be always present at the time of bathing. Only one 
 shall bathe at a time ; and no one shall remain in the water 
 above a minute. 
 
 “ 16. No student shall be allowed to bathe in the river. 
 
 “17. A Taberna Lignaria shall be provided on the 
 premises, with all proper instruments and materials, and a 
 skilful person be employed to overlook the students at this 
 recreation. 
 
 “ 18. The students shall be indulged with nothing which 
 the world calls play. Let this rule be observed with the 
 strictest nicety ; for those who play when they are young 
 will play when they are old. 
 
 “ 19. Each student shall have a bed to himself, whether 
 he boards in or out of the college. 
 
 “ 20. The students shall lie on mattresses, not on fea- 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 239 
 
 ther beds, because we believe the mattresses to be more 
 healthy. 
 
 “21. The president and tutors shall strictly examine, 
 from time to time, whether our friends who board the 
 students comply with these rules as far as they concern 
 them. 
 
 “22. A skilful physician shall be engaged to attend the 
 students on every emergency, that the parents may be fully 
 assured that proper care shall be taken of the health of 
 their children, without any expense to them. 
 
 “ 23. The bishops shall examine, by themselves or their 
 delegates, into the progress of all the students in learning, 
 every half year, or oftener if possible. 
 
 “ 24. The elders, deacons, and preachers, as often as 
 they visit Abingdon, shall examine the students concern- 
 ing their knowledge of God and religion. 
 
 “ 25. The students shall be divided into proper classes 
 for that purpose. 
 
 “26. A pupil who has a total incapacity to attain learn- 
 ing, shall, after sufficient trial, be returned to his parents. 
 
 “ 27. If a student be convicted of any open sin, he shall, 
 for the first offence, be reproved in private ; for second 
 offence, he shall be reproved in public ; and for the third 
 offence, he shall be punished at the discretion of the presi- 
 dent ; if incorrigible, he shall be expelled. 
 
 “ 28. But if the sin be exceedingly gross, and a bishop 
 see it necessary, he may be expelled for the first, second, 
 or third offence. 
 
 “ 29. Idleness, or any other fault, may be punished 
 with confinement, according to the discretion of the 
 president. 
 
 “ 30. A convenient room shall be set apart as a place 
 of confinement. 
 
 “31. The president shall be the judge of all crimes and 
 punishments, in the absence of the bishops. 
 
 I 
 
240 
 
 A HISTORY OF THE 
 
 [ 1785 . 
 
 “ 32. But the president shall have no power to expel a 
 student without the advice and consent of three of the 
 trustees * but a bishop shall have that power.” 
 
 The site selected for the college buildings, which 
 was on a rising ground in the town of Abingdon, 
 about twenty-five miles from Baltimore, is thus de- 
 scribed by Dr. Coke : — 
 
 “ The situation delights me more than ever. There is 
 not, I believe, a point of it, from whence the eye has not a 
 view of at least twenty miles ; and in some parts the pros- 
 pect extends even to fifty miles in length. The water part 
 forms one of the most beautiful views in the United States ; 
 the Chesapeake Bay in all its grandeur, with a fine navi- 
 gable river, the Susquehanna, which empties itself into it, 
 lying exposed to view through a great extent of country.” 
 
 It was on this spot that a noble brick building was 
 erected, one hundred and eight feet in length, and 
 forty in breadth ; and the house was conveniently 
 divided for lodging the students, and for recitation 
 rooms, &c. Through the solicitations of Dr. Coke 
 and Bishop Asbury, nearly five thousand dollars had 
 been secured by subscriptions and donations, when 
 they commenced building; and before the rooms were 
 entirely finished a school was opened with a few 
 scholars. On the 8th, 9th, and 10th days of De- 
 cember, 1787, the college was opened with religious 
 exercises, and Bishop Asbury preached a sermon on 
 each day, the dedication sermon being delivered on 
 Sabbath, from 2 Kings iv, 40, “ 0, thou man of God, 
 there is death in the pot.” Whether the selection of 
 this text was ominous or not of the fate of the insti 
 tution, after being in successful operation for about 
 1 
 
1785 .] METHODIST EPISCOPAL CHURCH. 241 
 
 ten years, it was consumed by fire. Bishop Asbury 
 makes the following remarks on being notified of the 
 destruction of the buildings : — - 
 
 u We have now a second and confirmed account that 
 Cokesbury College is consumed to ashes, a sacrifice of 
 ten thousand pounds in about ten years ! The foundation 
 was laid 1785, and it was burnt December 7, 1795. Its 
 enemies may rejoice, and its friends need not mourn. 
 Would any man give me ten thousand pounds a year to do 
 and suffer again what I have done for that house, I would 
 not do it.” 
 
 It seems to have been the opinion of Bishop As- 
 bury, that this destruction of the college buildings was 
 an indication of divine Providence that it was no part 
 of the duty of the Methodist Episcopal Church to 
 engage in founding and raising up colleges. It ap- 
 pears to us, however, that on the same principle of 
 reasoning, we should refuse to build a church, or a 
 dwelling house, or even to embark in any business, 
 which might be injured by the elements. Job’s re- 
 peated losses were permitted to try his patience, and 
 this might have been permitted for a similar effect on 
 the church. 
 
 But although Bishop Asbury was dispirited in re- 
 spect to building colleges, Dr. Coke, encouraged by 
 the generosity of a number of wealthy friends in the 
 vicinity of Abingdon, who sympathized with the suf- 
 ferers, and also felt a deep interest in the cause of 
 education, determined to make another effort. To 
 aid him in his design, a number of friends in the city 
 of Baltimore, after consulting together, immediately 
 subscribed about four thousand five hundred dollars 
 16 ‘ 1 
 
242 
 
 A HISTORY OF THE 
 
 [1785. 
 
 toward erecting a new building on the same premises. 
 Ascertaining, however, that there was a large building 
 in Baltimore which would answer the purpose, they 
 purchased the premises for the sum of about twenty 
 two thousand dollars. 
 
 The ground and building thus purchased being 
 more than was needed for the college, the brethren in 
 Baltimore determined to erect a new church on a part 
 of the premises. This was accordingly done, and 
 the church and college were fitted up for use, and the 
 college was opened with a fair prospect of success, 
 even more promising than what had appeared in 
 Cokesbury College ; but unhappily a similar fate 
 awaited it. 
 
 Through the imprudence of a few boys who had 
 been making a bonfire with some shavings in an ad- 
 joining house, the flames were communicated to the 
 house in which they were assembled, and thence to 
 the church and college, which were, after ineffectual 
 attempts to extinguish the flames, entirely consumed. 
 Thus were the hopes of the friends of education 
 again blasted by the sudden destruction of these build- 
 ings, by which the Methodists lost not less than forty- 
 four thousand dollars, and the cause of learning was 
 abandoned in despair by the Methodist Episcopal 
 Church for a number of years. Other denominations, 
 however, in the city of Baltimore, sympathized with 
 the Methodists in the loss of their church, and offered 
 their churches for them to assemble in until they 
 could repair their own. This generous offer was 
 thankfully accepted, and they occupied these houses 
 until they succeeded in erecting another. 
 
 Having thus traced the commencement and termi- 
 1 
 
1785.3 METHODIST EPISCOPAL CHURCH. 243 
 
 nation of this laudable effort to diffuse a knowledge 
 of literature and science among the people, we will 
 now return to notice the progress of the general work. 
 Immediately after the adjournment of the conference 
 in Baltimore, Dr. Coke returned to Europe. The 
 doctor’s talents as a preacher, his Christian and gentle- 
 manly deportment, and the disinterested zeal he had 
 manifested for the welfare of Methodism in these 
 United States, gained for him a great reputation 
 among the people generally, and gave him an influ- 
 ence of a commanding character ; and his enjoyments 
 among his brethren would have been unalloyed had 
 he not given offence, particularly to the people of 
 Virginia, by his pointed, and, as he himself afterward 
 acknowledged, imprudent manner of preaching against 
 slavery. He was, however, rescued from the vio- 
 lence of a mob who had assembled for the purpose 
 of wreaking their vengeance upon him, by the timely 
 and resolute interference of a Christian magistrate and 
 a military officer, and Dr. Coke was permitted to pur- 
 sue his way unmolested. 
 
 It seems that heretofore there had been held only 
 one regular conference in a year ; for though some 
 of the preachers had assembled in separate places for 
 the despatch of their local affairs, the regular confer- 
 ence was considered one and indivisible as to all mat- 
 ters of a general character ; but as the work enlarged, 
 new circuits formed, and additional laborers entered, 
 the field, and these scattered over such a large surface 
 of country, it became inconvenient for all the preachers 
 to assemble together in one place ; hence this year 
 there were held three conferences ; one at Green Hills, 
 in North Carolina, April 20th ; another at Mr. Mason’s, 
 
 1 
 
244- A HISTORY OF THE [1785. 
 
 Brunswick county, Virginia, May 1st; and the 
 other at Baltimore on the 1st day of June. But 
 though the business was transacted in three separate 
 conferences, their doings appeared in the minutes as 
 one, because nothing, except the stationing the 
 preachers, was considered binding which was done 
 in one conference unless approved by all the rest. 
 
 The following seven new circuits were added to 
 the list this year : — Georgia , in the state of Georgia; 
 Charleston , Georgetown , and Broad Reiver, in South 
 Carolina ; New River , in North Carolina ; Lancaster , 
 in Virginia; and 'St. Mary's, in Maryland. The 
 stations in Nova Scotia, before mentioned, and An- 
 tigua, in the West Indies, were also returned on the 
 minutes. There were very considerable revivals of 
 religion this year in the south and north, but the 
 greatest work was on the eastern shore of Maryland, 
 and in some parts of New-Jersey; so that the in- 
 crease of members was three thousand and twelve, 
 and of preachers twenty-one : the whole number of 
 members being eighteen thousand — preachers one 
 hundred and four. 
 
 The origin of the presiding elder’s office may be 
 traced to this year, though those who had charge of 
 several circuits were not so denominated in the 
 minutes until 1789. The office originated in this 
 way: at the organization of the Church in 1784, but 
 twelve out of the whole number of preachers were 
 elected and ordained elders, and hence many of the 
 circuits were destitute of any officer who was author 
 ized to administer the ordinances, as a deacon could 
 only assist at the celebration of the Lord’s supper. 
 To remedy this defect, and to supply the people with 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 245 
 
 the ordinances regularly, several circuits were linked 
 together, and put under the charge of an elder, whose 
 duty it was to visit each circuit quarterly, preach to 
 the people, hold love-feasts, and administer the sacra- 
 ment of the Lord’s supper. 
 
 As the Church had now become regularly organ- 
 ized, and the several offices provided for as they have 
 continued with but little Variation to the present time, 
 perhaps this may be the most suitable place to give 
 a short analysis of the several parts of the entire 
 economy, as provided for in the Discipline, that the 
 reader may have the whole before him at one view. 
 
 1. There is the society , which includes all the mem 
 bers of the church attached to any particular place. 
 
 2. The classes , which originally consisted of about 
 twelve persons in each, but unhappily have often in 
 creased to from twenty to forty, who meet together 
 weekly for mutual edification. 
 
 3. The class leader has charge of a class, and it 
 is his duty to see each person in his class once a 
 week, to inquire how their souls prosper, and to re- 
 ceive what they are whiling to give for the support of 
 the church and poor. 
 
 4. The stewards, who are chosen by the quarterly 
 conference, on the nomination of the ruling preacher, 
 have ‘charge of all the money collected for the support 
 of the ministry, the poor, and for sacramental occa- 
 sions, and disburse it as the Discipline directs. 
 
 5. The trustees have charge of the church property, 
 to hold it in trust for the use of the Methodist Epis- 
 copal Church. These are elected by the people, in 
 those states where the laws so provide, in other places 
 as the Discipline directs. 
 
 1 
 
246 
 
 A HISTORY OF THE 
 
 [ 1785 . 
 
 6. There are the exhorters , who receive their 
 license from the quarterly-meeting conference, and 
 have the privilege of holding meetings for exhortation 
 ^nd prayer. 
 
 7. A preacher is one that holds a license, and is 
 authorized to preach, but not to baptize or administer 
 the Lord’s supper. He may be either a traveling or 
 local preacher. A local preacher generally follows 
 some secular employment for a livelihood, and 
 preaches on Sabbath and at other times occasionally, 
 without any temporal emolument. A traveling 
 preacher devotes himself entirely to the work of the 
 ministry, and is supported by the people among whom 
 he labors. All these, after being recommended by 
 the class to which they respectively belong, or by a 
 leaders’ meeting, receive their license from a quarterly 
 meeting conference, signed by a presiding elder. 
 
 8. A deacon holds a parchment from a bishop, and 
 is authorized, in addition to discharging the duties of 
 a preacher, to solemnize matrimony, to bury the dead, 
 to baptize, and to assist the elder in administering the 
 Lord’s supper. It is his duty also to seek after the 
 sick and poor, and administer to their comfort. 
 
 9. An elder , besides doing the duties above enu 
 merated, has full authority to administer all the ordi 
 nances of God’s house. These generally, whenever 
 a sufficient number can be had, have the charge of 
 circuits, and the administration of the several parts of 
 the discipline of the church. 
 
 10. A presiding elder has charge of several cir- 
 cuits, called collectively a district. It is his duty to 
 visit each circuit once a quarter, to preach, and ad- 
 minister the ordinances, to call together the traveling 
 
 1 
 
1785.] METHODIST EPISCOPAL CHURCH. 247 
 
 and local preachers, exhorters, stewards, and leaders 
 of the circuit for a quarterly conference, and in the 
 absence of a bishop, to receive, try, suspend, or expel 
 preachers, as the Discipline directs. He is appointed 
 to his charge by the bishop. 
 
 11. A bishop is elected by the General Confer- 
 ence, and is amenable to that body for his official and 
 moral conduct. It is his duty to travel through the 
 work at large, to superintend the spiritual and tempo- 
 ral affairs of the Church, to preside in the annual 
 and the general conferences, to ordain such as are 
 elected by an annual conference to the office of dea- 
 cons or elders, and to appoint the preachers to their 
 stations. 
 
 12. A leaders 5 meeting is composed of all the 
 class leaders in any one circuit or station, in which 
 the preacher in charge presides. Here the weekly 
 class collections are paid into the hands of the stew- 
 ards, and inquiry is made into the state of the classes, 
 delinquents reported, and the sick and poor inquired 
 after. 
 
 13. A quarterly-meeting conference is composed 
 of all the traveling and local preachers, exhorters, 
 stewards, and leaders belonging to any particular sta- 
 tion or circuit, in which the presiding elder presides, 
 or in his absence the preacher in charge. Here ex- 
 horters and local preachers are licensed, and preachers 
 recommended to an annual conference to be received 
 into the traveling ministry ; and likewise appeals are 
 heard from any member of the church, who may ap- 
 peal from the decision of a committee. 
 
 14. An annual conference is composed of all the 
 traveling preachers, deacons, and elders within a 
 
 1 
 
248 
 
 A HISTORY OF THE 
 
 [1785 
 
 specified district of country. These are executive 
 and judicial bodies, acting under rules prescribed them 
 by the General Conference. Here the characters 
 and conduct of all the traveling preachers within the 
 bounds of the conference are examined yearly ; ap- 
 plicants for admission into the traveling ministry, if 
 accounted worthy, are received, continued on trial, or 
 dropped, as the case may be : appeals from local 
 preachers which may be presented, are heard and 
 decided ; and those who are eligible to deacon’s or 
 elder’s orders are elected. An annual conference 
 possesses original jurisdiction over all its members, 
 and may therefore try, acquit, suspend, expel, or locate 
 any of them, as the Discipline in such cases provides. 
 For the specific duties of an annual conference, see 
 Discipline, p. 28 . 
 
 15 . The General Conference assembles quadrenni- 
 ally, and is composed of a certain number of delegates, 
 elected by the annual conferences. It has power to 
 revise any part of the Discipline, not prohibited by 
 the restrictive regulations, (which will be more par- 
 ticularly noticed hereafter,) to elect the book agents 
 and editors, and the bishops ; to hear and determine 
 appeals of preachers from the decisions of annual con- 
 ferences ; to review the acts of those conferences 
 generally ; to examine into the general administration 
 of the bishops for the four preceding years ; and, if 
 accused, to try, censure, acquit, or condemn a bishop. 
 This is the highest judicatory of the Church. 
 
 1 0. That the reader may have a complete view 
 of our entire economy, so far as it was organized at 
 the time of which we now speak, it is necessary to 
 notice one more usage, and that is, the holding of 
 1 
 
1785 .] METHODIST EPISCOPAL CHURCH. 249 
 
 love-feasts. Those who are acquainted with the his- 
 tory of the primitive church, know perfectly well that 
 they held what were called kyaTtai, (Agapa,) ox feasts 
 of charity , in which they ate and drank together, in 
 token of their love and fellowship to and with each 
 other, and in which they bound themselves not to 
 betray one another into the hands of their enemies. 
 In imitation of these primitive feasts of charity, Mr. 
 Wesley established his love-feasts , and they have been 
 continued to the present time in the Church. Without 
 pretending that every minutias observed in these social 
 meetings has an exact archetype in those primitive 
 assemblies, it is sufficient that they resemble them in 
 the main particulars. 
 
 Here believers only, and those who profess to be 
 seeking redemption in the blood of Christ, are admit- 
 ted, generally on the presentation of a printed ticket, 
 which is a certificate of membership in the Church. 
 After singing an appropriate hymn, and prayer, a small 
 piece of bread and a little water are taken by each 
 person as a token of Christian fellowship, and then 
 some time, usually about one hour, is spent for each 
 one who chooses to relate 'his or her experience and 
 enjoyment of divine things. A collection is then 
 made for the benefit of the poor, when the assembly 
 is dismissed, after singing and prayer, by the bene- 
 diction. These meetings have been found peculiarly 
 profitable to the souls of God’s people. 
 
 17. There is one other item in the economy of our 
 Church which ought to be mentioned in this connec- 
 tion, and that is the salary of the ministry, and the 
 mode in which it is raised. At the time of which 
 we are now speaking, the allowance of a single tra- 
 
 1 
 
250 
 
 A HISTORY OF THE 
 
 [ 1785 . 
 
 veling preacher was sixty-four dollars per annum, and 
 his traveling expenses, and double that sum to one 
 who was married. Out of this amount he had to 
 furnish himself with clothes, horse, and traveling ap- 
 paratus, his board being included among his traveling 
 or extra expenses. 
 
 This was raised by the voluntary contributions of 
 the people in weekly class, and quarterly collections ; 
 a yearly fifth collection was made in all the congre- 
 gations, and with the small avails arising from the 
 sale of books, was brought to the annual confer- 
 ence, and appropriated to make up the deficiencies 
 of those who did not receive their full allowance 
 on the circuits, and for the widows and worn-out 
 preachers. 
 
 Having given this outline of our economy, the 
 reader will be able to understand the meaning of such 
 technical phrases as quarterly, annual, and general 
 conference, society and class meeting, love-feasts, 
 exhorter, preacher, deacon, elder, and bishop, when- 
 ever they occur, without further explanation. 
 
 This year, for the first time, the minutes contained, 
 in connection with the names of those preachers who 
 had died in the work during the preceding year, short 
 sketches of their character. As, however, the inser- 
 tion of these sketches would swell this history beyond 
 its destined bulk, the most of them will be abridged, 
 reserving however the privilege of extending such as 
 were the most eminent for their labors and success 
 in the work. The following record concerning the 
 deaths of preachers is found in the minutes of this 
 year : — 
 
 1. Caleb B. Peddicord , a man of sorrows, and 
 
 1 
 
1786.] METHODIST EPISCOPAL CHURCH. 251 
 
 like his Master, acquainted with grief ; but a man 
 dead to the world, and much devoted to God. 
 
 2. George Mair, a man of affliction, but of great 
 patience and resignation, and of an excellent under- 
 standing. 
 
 Samuel Rowe , James Martin , and James Morris , 
 were located ; and Le Roy Cole was expelled. 
 
 Numbers in Society . 
 
 Members this year, 18,000 
 
 Preachers, 1 04 
 
 “ last year, 14,988 
 
 “ 83 
 
 Increase, 3,612 
 
 21 
 
 1786. There were three conferences held this 
 year; one at Salisbury, in North Carolina, on the 
 21st of February; another at Jones’s chapel in Vir- 
 ginia, on the 18th of April; and the third at Balti- 
 more, on the 8th day of May. Five new circuits 
 were added to the list, namely, Santee and Peedee, 
 in North Carolina, Newark in New-Jersey, and Ken- 
 tucky , in the state of Kentucky. 
 
 As this is the first mention of Kentucky in our 
 minutes, and as I have given a sketch of the first 
 settlements and general condition of the thirteen original 
 States, it seems proper to give some account of this, 
 and also of the other new states, in the order in which 
 they were visited by the Methodist ministry. For 
 though Kentucky was not received as a member of 
 the American confederacy until the year 1792, yet as 
 this was the year it was first entered by a Methodist 
 preacher, this seems to be the most suitable time and 
 place to notice these things. 
 
 In 1775, Colonel Daniel Boone, one of the most 
 
 1 
 
252 
 
 A HISTORY OF THE 
 
 [1786. 
 
 famous of American pioneers, first penetrated into the 
 woods of Kentucky, which was then -a part of Vir- 
 ginia. His reports of the fertility of the soil, and of 
 the facilities for forming settlements, soon induced 
 other hardy adventurers from Virginia to join him ; 
 and thus a way was opened for the cultivation of this 
 wilderness, which, after the war of the revolution had 
 closed, was so rapidly settled, that in 1792 it was 
 formed into an independent government, and received 
 as one of the states of the Union. 
 
 The character of the first settlers, being principally 
 from Virginia, partook of that chivalry and hospitality 
 for which the Virginians are distinguished, though as 
 to religion and morals much could not be then said in 
 their favor. At the time of which we now speak, there 
 were but few inhabitants, probably not over twenty 
 ihousand, in the whole territory, and these were found 
 in scattered groups through the country. 
 
 The settlements were first visited by- the Baptist 
 preachers ; but though they exerted some influence 
 among the people in favor of religion, yet it appears 
 from the history of those times, that their general 
 neglect of the Sabbath, their intermeddling much with 
 politics, and their strong bias for Antinomian doc- * 
 trines, prevented them from doing the good they other- 
 wise might have done. In 1784, a Presbyterian 
 minister settled at Harrodsburgh, in Mercer county, 
 and in the same year a seccder took charge of a con- 
 gregation in Lexington. 
 
 But, as in many other instances we have mentioned, 
 the pioneers of Methodism in this country were some 
 local preachers, who went ihere for the purpose of 
 bettering their worldly condition, at the same time 
 1 
 
1786.] METHODIST EPISCOPAL CHURCH. 253 
 
 carrying their religion with them. The author of 
 Short Sketches of the Work of God in the Western 
 Country, from whom much of this account is taken, 
 relates, that about this time (1784) a local preacher 
 by the name of Tucker, while on his way to that 
 country in company with some of his friends and con- 
 nections, who were removing with him to Kentucky, 
 in descending the Ohio River in a boat, was attacked 
 by some hostile Indians, and the preacher received a 
 mortal wound, when he fell on his knees and died 
 shouting praises to God. Before he fell, however, 
 by his bravery and presence of mind he rescued the 
 boat and his companions, among whom were several 
 women and children, from destruction. 
 
 This year Messrs. James Haw and Benjamin Og- 
 den were sent to Kentucky ; and though their labors 
 were blessed in this new country to the souls of the 
 people, they both soon after departed from the work, 
 being seduced by James O’Kelly and his party. 
 
 At the conference in Virginia a proposal was made 
 for some preachers to volunteer their services for the 
 state of Georgia, and several offered themselves for 
 this new field of labor. Two of those who offered 
 themselves, namely, Thomas Humphries and John 
 Major, were accepted, and they went to their work in 
 the name of the Lord, and were made a blessing to 
 many. They formed a circuit along the settlements 
 on the banks of the Savannah River, around by Little 
 River, including the town of Washington. During 
 the year they formed several societies, containing up- 
 ward of four hundred members — -so greatly did God 
 bless their labors. Mr. Major continued in the state 
 
 1 
 
254 
 
 A HISTORY OF THE 
 
 [ 1786 . 
 
 of Georgia about two years, where he ended his labors 
 and life in great peace. 
 
 Mr. Asbury, as the general superintendent, be- 
 sides attending the conferences, which indeed was 
 but a small part of his labor, traveled extensive- 
 ly through the bounds of the work, exposed often 
 to many hardships and privations, but everywhere 
 treated by the people of God as a messenger of peace 
 and salvation. We find in his Journal for this year 
 that he traversed the country from New- York through 
 the middle states to Virginia, and thence to North 
 and South Carolina, preaching generally every day, 
 and meeting the societies. While in Maryland, he 
 received information that on Talbot circuit not less 
 than five hundred souls had joined the Church, half 
 of whom had professed justifying faith, and more than 
 one hundred of the old professors gave evidence of 
 enjoying “ perfect love.” Indeed, the work of God 
 abundantly prospered this year in various parts of the 
 country, so that the good effects of the late organiza 
 lion were generally felt and acknowledged, and in no 
 department more than in the energy diffused through 
 all its members by the general superintendency in the 
 hands of such a man as Bishop Asbury. His influ- 
 ence was felt throughout the entire work. 
 
 Two preachers had died, namely, — 
 
 1. Jeremiah Lambert , who had been six years in 
 the work, of whom it is said, that he was “ a man of 
 sound judgment, good gifts, of genuine piety, and very 
 useful” as a preacher, much esteemed in life and 
 lamented in his death. 
 
 2. Lam'd s Thomas, a pious young man, of good 
 1 
 
1786.] METHODIST EPISCOPAL CHURCH. 255 
 
 gifts, useful and acceptable, blameless in his life, and 
 much resigned in death. 
 
 James Hinton, Edward Drumgole, William Glen- 
 denning, and William Ringold desisted from traveling. 
 
 As the case of William Glendenning was somewhat 
 singular, a few particulars respecting him may not be 
 uninteresting. It seems that when a proposal was 
 made for preachers to go to Nova Scotia, he was re- 
 quested to volunteer in this service, to which, as he 
 himself acknowledges, he objected with improper 
 warmth, and thereby, as he supposed, grieved the 
 Spirit, and soon fell into a state of mental darkness, 
 and finally into an alienation of mind. On his being 
 proposed for the elder’s office, he was rejected, as he 
 says, “ because I wanted gifts.” He then says, 
 “ While Mr. Asbury was at prayer, I felt all light of 
 divine mercy, as in a moment, take its flight from me. 
 My soul then sunk into the depths of misery and de- 
 spair.” After this he wandered about from place to 
 place, until, in 1792, he wrote to the conference, re- 
 questing to be readmitted into the traveling ministry ; 
 but his request was not granted, because Jt was be- 
 lieved that he labored under mental derangement. 
 
 The numbers in society this year stood as follows : 
 (white,) 18,791, (colored,) 1,890 — total, 20,681: 
 last year, 18,000 — increase, 2,681. Preachers this 
 year, 117: last year, 104 — -increase, 18. 
 
 It will be perceived from the above that a conside- 
 rable number of colored persons had been received 
 into the Church, and were so returned in the minutes 
 of conference. Hence it appears that at an early 
 period of the Methodist ministry in this country, it 
 had turned its attention to this part of the population. 
 
 1 
 
256 
 
 A HISTORY OF THE 
 
 [1787. 
 
 Under the active labors of Dr. Coke, missions had 
 already been established in the West Indies which 
 promised much success, and 1,000 of the above num- 
 ber were in the Island of Antigua. These missions, 
 however, were soon after taken under the care of the 
 British conference, and have ever since been prose- 
 cuted by the Wesleyan Methodists with perseverance 
 and success. 
 
 CHAPTER II. 
 
 From 1787 to 1791 inclusive. 
 
 Three conferences were held this year ; one m 
 Salisbury, in North Carolina, on the 17th of March; 
 another at Rough Creek Church, in Virginia, April 
 19th; and the third in Baltimore on the first day of 
 May. Ten' new circuits were added, namely, one in 
 Georgia, the old circuit being divided, the two new 
 ones being called Burke and Augusta: Cainhoy and 
 Edisto , in South Carolina ; Greenbrier , Bath , .and 
 Ohio , in Virginia ; Clarksburgh , Nollechuckie , and 
 Cumberland ; and New-Rochelle in New-York 
 
 Dr. Coke arrived on the continent just in time to 
 attend the first conference in North Carolina, whence 
 he traveled extensively through different parts of the 
 country, preaching to large congregations, and was 
 very useful in his labors. It seems, however, that 
 when lie came to the conference in Baltimore, some 
 dissatisfaction was manifested toward him, because, 
 while in Europe, lie had, as was contended, so far 
 transcended his powers as to alter the time and place 
 1 
 
1787.] METHODIST EPISCOPAL CHURCH. 257 
 
 for the conference to meet after they had been fixed 
 by the conference itself. This, with some other 
 complaints of a trifling character, drew from Dr. Coke, 
 with a view to allay all apprehensions of his American 
 brethren hereafter, the following certificate : — 
 
 “ The Certificate of Dr. Coke to the Conference. 
 
 “ I do solemnly engage by this instrument that I never 
 will, by virtue of my office, as superintendent of the Metho- 
 dist Church, during my absence from the United States 
 of America, exercise any government whatever in said 
 Methodist Church during my absence from the United 
 States. And I do also engage, that I will exercise no 
 privilege in the said Church when present in the United 
 States, except that of ordaining according to the regulations 
 and laws already existing or hereafter to be made in said 
 Church, and that of presiding when present in conference, 
 and lastly that of traveling at large. Given under my 
 hand the second day of May in the year 1787. 
 
 “ Thomas Coke. 
 
 “ John Tunnell, 
 
 “John Hagerty, 
 
 fi Nelson Reed, 
 
 And with a view to guard, as much as possible, 
 against similar infringements of their rights in future, 
 the following question and answer were entered on 
 the minutes : — 
 
 “ Quest. Who are the superintendents of our 
 Church in these United States ? 
 
 “ Ans. Thomas Coke (when present in the States) 
 and Francis Asbury.” 
 
 These things are recorded because they belong to 
 the history of the times, and show the vigilance with 
 17 1 
 
 ^ Witnesses.” 
 
258 
 
 A HISTORY OF THE 
 
 [1787. 
 
 which the conference watched over its rights. They 
 show likewise the Christian spirit by which Dr. Coke 
 was actuated in his intercourse with his American 
 brethren ; the respect he entertained for Bishop As- 
 bury, his junior in office, in yielding to him, on ac- 
 count of his more intimate acquaintance with the 
 preachers and people, the power of stationing the 
 preachers ; as well as his readiness to conciliate all 
 by a frank acknowledgment of his error in the assump- 
 tion of power which did not belong to him — an act 
 which was certainly more meritorious as it involved 
 a greater sacrifice of feeling than that of the confer 
 ence in passing a decree of oblivion for what had 
 passed. Dr. Coke was, like all other men, too fallible 
 not to err, and too good to persist in an error after 
 being made sensible of it. 
 
 At this conference it was proposed that Mr. Free- 
 born Garrcttson be elected and ordained a superin- 
 tendent for the societies in Nova Scotia and the West 
 Indies. This was done in compliance with the ex- 
 press wishes of Mr. Wesley and Dr. Coke, as well as 
 those of many of the preachers in Nova Scotia. To 
 this, however, Mr. Garrcttson objected, until he might 
 go and visit the brethren for one year, and then, if 
 there should be a general wish for him to take the 
 oversight of them in the character of a superintendent, 
 he would comply.* With this proposition Dr. Coke 
 expressed his satisfaction, and there the business ended; 
 for, on account of some unexplained reason, Mr. Gar- 
 rettson, contrary to his expectations, was appointed a 
 
 # Mr. Leo assigns other reasons for the nonelection of Mr. 
 Garrcttson ; but the above is taken from Mr. G.’s own account 
 of the transaction, in which lie corrects the mistake of Mr. Lee. 
 
 1 
 
1787 .] METHODIST EPISCOPAL CHURCH. 259 
 
 presiding elder in the peninsula, on the eastern shore 
 of Maryland. 
 
 Mr. Wesley also signified his wish to have Mr. 
 Richard Whatcoat ordained a joint superintendent 
 with Bishop Asbury ; but to this the conference ob- 
 jected, assigning, among other reasons, that they feared, 
 should he be elected and consecrated, Mr. Wesley 
 would call Bishop Asbury home ; which shows the 
 high estimation in which he was held by his brethren. 
 
 This was the year in which the title of bishop , in- 
 stead of superintendent , was used in the new edition 
 of the Discipline, and has ever since been in use to 
 designate that highest officer in the Church. Seeing 
 that this change of name, perfectly innocent in itself, 
 has given rise to so much controversy, by the fastidi- 
 ousness of disaffected individuals, and those who have 
 sought a pretext to impugn the motives of our first 
 bishops and others, it were almost to be wished that 
 it had never been taken. The fact, however, may 
 have its use, as it has been the occasion of furnishing 
 the friends of the Church with arguments in its de- 
 fence, of which they might otherwise have never 
 availed themselves. 
 
 But as many specious objections have been pre 
 ferred against our Church organization, arising partly 
 from this circumstance, and partly from an opinion 
 which has been expressed by malignant individuals, 
 that fraudulent means were resorted to in order to effect 
 it, I shall here state some of these objections, together 
 with such answers as may be considered necessary to 
 obviate them. 
 
 1. As to the name itself, it is descriptive, when 
 rightly understood, of the same official work as that- 
 
 1 
 
‘260 
 
 A HISTORY OF THE 
 
 [1787. 
 
 of superintendent , the latter being derived from the 
 Latin super and tendere , to oversee, and the former 
 from the German, bichop, and both of the same signi- 
 fication with the Greek Emetconoc, an overseer. The 
 simple name, therefore, is perfectly harmless. 
 
 2. It is objected that Mr. Wesley was opposed to 
 the thing, and reproved Bishop Asbury for assuming 
 the title of bishop. To the assumption of the title 
 simply, I allow Mr. Wesley was opposed, but not to 
 the thing signified by it ; for, 1. He ordained Dr. Coke 
 to this very office ; and, 2. He sent him with a prayer- 
 book prepared by himself, and with orders to conse- 
 crate Mr. Asbury to this office, with power to ordain 
 others, and exercise functions which appertained not 
 to a simple presbyter.* 
 
 8. A surreptitious taking of this title is not, in 
 truth, chargeable upon either Dr. Coke or Bishop 
 Asbury ; for though they affixed it to their names in 
 the edition of the Discipline without a formal vote of 
 the conference, in 1786, Mr. Lee says, that at the 
 ensuing conference, when the subject was submitted to 
 them, a majority of them approved of the act, and it 
 was accordingly inserted in the minutes for 1787, in 
 the following words : — 
 
 “We have constituted ourselves into an Episcopal 
 Church, under the direction of bishops , elders, deacons, 
 and preachers, according to the form of ordination 
 annexed to our prayer-book, and the regulations laid 
 down in this form of discipline.” Hence we find in 
 the minutes for 1788 this question and answer: — 
 
 • See “ Defence of our Fathers,” and “ An Original Church 
 of Christ.” 
 
 I 
 
1787.J 
 
 METHODIST EPISCOPAL CHURCH. 
 
 261 
 
 “ Quest. Who are the bishops for our Church in 
 the United States ? 
 
 “Ans. Thomas Coke, Francis Asbury.” 
 
 Here, therefore, was an open avowal of the w r hole 
 business in the official document of the Church, which 
 all could read and understand. There was, there- 
 
 I fore, neither secrecy, collusion, nor underhandedness 
 I, of any sort in this transaction. 
 
 The following questions and answers show the 
 deep interest felt for the colored population, and for 
 the rising generation : — 
 
 Quest. 17. What directions shall we give for the promo- 
 tion of the spiritual welfare of the colored people ? 
 
 Ans. We conjure all our ministers and preachers by 
 the love of God, and the salvation of souls, and do require 
 them, by all the authority that is invested in us, to leave 
 nothing undone for the spiritual benefit and salvation of 
 them, within their respective circuits or districts ; and for 
 this purpose to embrace every opportunity of inquiring into 
 the state of their souls, and to unite in society those who 
 appear to have a real desire of fleeing from the wrath to 
 come, to meet such in class, and to exercise the whole 
 x Methodist discipline among them. 
 
 Quest. 19. Shall any directions be given concerning the 
 register-books ? 
 
 Ans. Let register-books be provided by all the societies 
 that the elders and deacons may enter the marriages and 
 baptisms regularly in them ; and let every such register- 
 book be kept in the hands of the steward or any other 
 proper person of each society respectively. Let one 
 general register-book be also kept in the hands of the 
 general steward of every circuit, in which the contents of 
 all the private register-books in the circuit may be inserted 
 at convenient times. 
 
 1 
 
262 
 
 A HISTORY OF THE 
 
 [1787 
 
 Quest. 20. What can we do for the rising generation ? 
 
 Aiis. Let the elders, deacons, and helpers class the 
 children of our friends in proper classes, as' far as it is 
 practicable, meet them as often as possible, and commit 
 them, during their absence, to the care of proper persons, 
 who may meet them at least weekly; and if any of them be 
 truly awakened , let them be admitted into society. 
 
 Hitherto there had been no conference held north 
 of Philadelphia, and, since the commencement of the 
 revolutionary war, north of Baltimore ; but this year 
 we find Bishop Asburv, in pursuance of his grand de- 
 sign of spreading the gospel over these lands, in com- 
 pany with Dr. Coke, coming to New- York, where he 
 says “ the doctor preached with great energy and 
 acceptance.” He then says, “ I rode twenty miles 
 on Long Island, to Hempstead Harbor, and preached 
 with some liberty in the evening. I am now out of 
 the city, and have time to reflect : my soul returns to 
 its rest, and to its labor for souls, in which I can live 
 more by rule.” 
 
 This, indeed, seemed to be the element of his soul, 
 to be in prayer, in which he was mighty, and in call- 
 ing sinners to repentance ; and having, as above re- 
 lated, visited this part of the country, he turned his 
 face toward the south, traversing all the middle states, 
 and evervwhere sowing the “ good seed of the king- 
 dom.” In Virginia he passed through the east end 
 of the “ Dismal Swamp,” and thence into North Ca- 
 rolina, where lie says, “ I found we had to go twelve 
 miles by water, and send the horses another way. 
 O what a world of swamps, and rivers, and islands 
 wc live in here !” 
 
 This year was distinguished by a remarkable re- 
 
 1 
 
1787.] METHODIST EPISCOPAL CHURCH. 263 
 
 vival of religion, particularly in the southern parts of 
 Virginia. As Mr. Lee has given a very particular 
 account of this revival, the reader will be pleased to 
 read it in his own words. It is as follows : — • 
 
 “There was a remarkable revival of religion in the town 
 of Petersbiirgh, and many of the inhabitants were savingly 
 converted ; and the old Christians greatly revived. That 
 town never witnessed before or since such wonderful dis- 
 plays of the presence and love of God in the salvation of 
 immortal souls. Prayer meetings were frequently held 
 both in the town and in the country, and souls were fre- 
 quently converted at those meetings, even when there was 
 no preacher present ; for the prayers and exhortations of 
 the members were greatly owned of the Lord. 
 
 “ The most remarkable work of all was in Sussex and 
 Brunswick circuits, where the meetings would frequently 
 continue five or six hours together, and sometimes all 
 night. 
 
 “ At one quarterly meeting held at Mabry’s Chapel in 
 Brunswick circuit, on the 25th and 26th of July, the power 
 of God was among the people in an extraordinary manner : 
 some hundreds were awakened ; and it was supposed that 
 above one hundred souls were converted at that meeting, 
 which continued for two days, i. e., on Thursday and 
 Friday. Some thousands of people attended meeting at 
 that place on that occasion. 
 
 “ The next quarterly meeting was held at Jones’s Chapel, 
 in Sussex county, on Saturday and Sunday, the 27th and 
 28th of July. This meeting was favored with more of 
 the divine presence than any other that had been known 
 before. The sight of the mourners was enough to pene- 
 trate the most careless heart. The divine power was felt 
 among the people before the preachers came together. 
 Many of the young converts from the quarterly meeting that 
 
 1 
 
264 
 
 A HISTORY OF THE 
 
 [1787. 
 
 had been held two days before at Mabry’s, had come 
 together, and uniting with other Christians in singing and 
 praying, the heavenly fire began to kindle, and the flame 
 of love and holy zeal was spreading among the people, 
 which caused them to break out in loud praises to God. 
 Some when they met would hang on each other, or em- 
 brace each other in their arms, and weep aloud, and praise 
 the Lord with all their might. The sight of those who 
 were thus overwhelmed with the love and presence of God, 
 would cause sinners to weep and tremble before the Lord. 
 
 “ By the time the preachers came within half a mile of 
 the chapel, they heard the people shouting and praising 
 God. When they came up they found numbers weeping, 
 both in the chapel and in the open air. Some were on 
 the ground crying for mercy, and others in ecstasies of joy. 
 
 “ The preachers went among the mourners and encour- 
 aged them and prayed with them. The private Christian.* 
 did the same. Some were lying and struggling as if the}' 
 were in the agonies of death ; others lay as if they were 
 dead. Hundreds of the believers were so overcome with 
 the power of God that they fell down, and lay helpless on 
 the floor, or on the ground ; and some of them continued 
 in that helpless condition for a considerable time, and 
 were happy in God beyond description. When they 
 came to themselves, it was generally with loud praises to 
 God, and with tears and expressions enough to melt the 
 hardest heart. The oldest saints had never before seen 
 such a time of love, and Such displays of the power o f 
 God. 
 
 “ The next day the society met early, in order to receive 
 the Lord’s supper. 
 
 “ While the society was collected in the house, some of 
 the preachers went into the woods to preach ; and while 
 they were preaching, the power of the Lord was felt 
 among the people in such a manner that they roared and 
 1 
 
1787 .] METHODIST EPISCOPAL CHURCH. 265 
 
 screamed so loud that the preacher could not be heard, and 
 he was compelled to stop. Many scores of both white 
 and black people fell to the earth ; and some lay in the 
 deepest distress until the evening. Many of the wealthy 
 people, both men and women, were seen lying in the dust, 
 sweating and rolling on the ground, in their fine broad- 
 cloths or silks, crying for mercy. 
 
 “ As night drew on the mourners were collected together, 
 and many of them were in the most awful distress, and 
 uttered such doleful lamentations that it was frightful to 
 behold them, and enough to affect the most stubborn- 
 hearted sinner. But many of these were filled with the 
 peace and love of God in a moment, and rising up, would 
 clap their hands and praise God aloud. It was then as 
 pleasing as it had before been awful to behold them. 
 
 “ Many of these people who were happily converted, 
 left their houses and came to the meeting with great oppo- 
 sition to the work of God ; but were struck down in an 
 unexpected manner, and converted in a few hours. So 
 mightily did the Lord work, that a great change was 
 wrought in a little time. 
 
 “ Sopn after this, some of the same preachers who had 
 been at the quarterly meetings mentioned above, held a 
 meeting at Mr. F. Bonner’s, ten miles from Petersburgh, 
 where a large concourse of people were assembled ; and 
 the Lord wrought wonders among them on that day. As 
 many as fifty persons professed to get converted at that 
 time before the meeting closed. The cries of distressed 
 sinners under conviction, and the shouts of happy Chris- 
 tians, were heard afar off. Some that were careless spec- 
 tators in the beginning of the meeting were happily con- 
 verted before the meeting ended, and went home rejoicing 
 in God, knowing that he had forgiven their sins. 
 
 “ They had another meeting at Jones’ Hole Church, about 
 twelve miles from Petersburgh ; many people assembled. 
 
 1 
 
266 
 
 A HISTORY OF THE 
 
 [ 1787 . 
 
 They began to sing and exhort each other before the 
 preachers came, and the Lord wrought among them, and 
 many were crying for mercy. The preacher began to 
 preach, but it was with difficulty that he could keep the 
 people quiet enough to hear him at all. The old Chris- 
 tians were all alive to God, and the young converts were 
 so happy that they could not w^ell hold their peace, but 
 were ready to break out in loud praises to God. They 
 kept in for a while ; but toward the close of the sermon 
 some of them broke out into strains of praise : the flame 
 spread immediately through the whole house, and hundreds 
 were deeply affected. Some prayed as if they were going 
 to take the kingdom by violence : others cried for mercy 
 as if they were dropping into eternal misery ; and some 
 praised God with all their strength, till they dropped down 
 helpless on the floor. 
 
 “ The poor awakened sinners were wrestling with the 
 Lord for mercy in every direction, some on their knees, 
 others lying in the arms of their friends, and others stretched 
 on the floor not able to stand, and some were convulsed 
 with every limb as stiff as a stick. In the midst of this 
 work several sleepers of the house broke down at once, 
 which made a very loud noise ; and the floor sank down 
 considerably ; but the people paid but little or no attention 
 to it, and many of them knew nothing of it, for no one was 
 hurt. On that day many souls were brought into the 
 liberty of God’s children. Sinners were struck with 
 amazement at seeing so many of their relations and neigh- 
 bors converted, and few of them were left without some 
 good desires to be converted themselves. 
 
 “ The great revival of religion in 1776, which spread 
 extensively through the south part of Virginia, exceeded 
 any tiling of the kind that had ever been known before in 
 that part of the country. But the revival this year Air 
 exceeded it. 
 
 1 
 
1787 .] METHODIST EPISCOPAL CHURCH. 267 
 
 “ It was thought that in the course of that summer there 
 were as many as sixteen hundred souls converted in Sus- 
 sex circuit ; in Brunswick circuit about eighteen hundred ; 
 and in Amelia circuit about eight hundred. In these three 
 circuits we had the greatest revival of religion ; but in 
 many other circuits there was a gracious work, and hun- 
 dreds were brought to God in the course of that year. To 
 give a full description of that remarkable outpouring of the 
 Spirit would exceed the bounds of this history. I have only 
 given a short sketch of a few meetings. There were 
 many other meetings not much inferior to those I have 
 noticed. But the work was not confined to meetings for 
 preaching; at prayer meetings the. work prospered and 
 many souls were born again ; and the meetings often con- 
 tinued all night, without intermission. In class meetings 
 the Lord frequently set the mourning souls at liberty. It 
 was common to hear of souls being brought to God while 
 at work in their houses or in their fields. It was often the, 
 case that the people in their corn-fields, white people, or 
 black, and sometimes both together, would begin to sing, 
 and being affected would begin to pray, and others would 
 join with them, and they would continue their cries till 
 some of them would find peace to their souls. Some 
 account of this work was published in the newspapers at 
 different times, and by that means * spread all through the 
 United States.” 
 
 John Robertson and James Foster located this 
 year. 
 
 Richard Owings had died. In the notice of his 
 death, it is said that he was “ one of the first local 
 preachers on the continent.” Before he entered the 
 traveling ministry, which he did about two years be- 
 fore his death, he labored much in the back settle- 
 ments ; and being a plain, honest, and good man, was 
 
 1 
 
268 
 
 A HISTORY OF THE 
 
 Q788 
 
 very useful. He died at Leesburgh, Virginia, and no 
 doubt rested from bis labors. 
 
 The success of this year’s labor may be seen in 
 the following account of the 
 
 Numbers in the Church. 
 
 
 Whites. 
 
 Colored. 
 
 Total. 
 
 Preachers. 
 
 This year, 
 
 21,949 
 
 3,893 
 
 25,842 
 
 133 
 
 Last year, 
 
 18,791 
 
 1,890 
 
 20,681 
 
 117 
 
 Increase, 
 
 3,158 
 
 1,003 
 
 5,161 
 
 16 
 
 1788. 
 
 This year 
 
 there were 
 
 seven conferences, 
 
 as follows : — Charleston, South Carolina, March the 
 12th; Georgia, on the 9th of April; in Holstein, on 
 the 19th of May; Amelia county, Virginia, on the 
 17th of June ; in Uniontown, on the 22d of July; 
 in Baltimore, on the 10th of September; in Philadel- 
 phia, on the 25th of September. 
 
 By the division of some of the old circuits, and the 
 addition of new ones, there were added to the list 
 nineteen this year, making in all eighty-five ; but as 
 the names of the circuits were undergoing changes 
 almost every year, and new ones added, it is thought 
 not advisable to swell this history with every new 
 name, noticing those only which were formed in new 
 parts of the work. Two new circuits were added in 
 North Carolina, called Seleuda and Waxsaws, and one 
 in South Carolina, called Anson ; French-Broad, 
 and West River , in the back settlements, among the 
 mountains of Virginia ; Buckingham , Gloucester , and 
 Rockingham , below the mountains. In Maryland, 
 Annapolis, Harford , and Cecil were formed ; Bristol 
 and Pittsburgh in Pennsylvania; Dutchess , Shoreham 
 1 
 
1788.] METHODIST EPISCOPAL CHURCH. 269 
 
 New City, Cambridge, and Lake Champlain, in New 
 York conference. 
 
 This year was also distinguished by very extensive # 
 revivals of religion, some of the most remarkable of 
 which will be noticed. As may be seen by the pre- 
 ceding chapters, the Lord had raised up a number of 
 zealous young men, who had entered the field of 
 itinerancy with hearts fired and filled with love to 
 God and the souls of men. Several of these were 
 placed under the charge of Mr. Garrettson, who was 
 requested by Bishop Asbury to penetrate the country 
 north of the city of New-York, and form as many 
 circuits as he could. 
 
 A great portion of this country was entirely desti- 
 tute of religious instruction, more especially the 
 northern and western parts of New-York state, and 
 the state of Vermont. There were, to be sure, some 
 small scattered congregations of Lutherans, and Dutch 
 Reformed, along the banks of the Hudson River, and 
 some Congregationalists and Baptists in Vermont. It 
 is manifest, however, that experimental and practical 
 religion was at a very low ebb ; and in most of the 
 places, particularly in the new settlements on the west 
 side of the Hudson River, where not even the forms 
 of it were to be found. The following is Mr. Gar- 
 rettson’s own account of the manner in which he was 
 led in this holy enterprise : — 
 
 “ I was very uneasy in my mind, being unacquainted 
 with the country, an entire stranger to its inhabitants, 
 there being no Methodist societies farther north than West- 
 chester ; but I gave myself to earnest prayer for direction. 
 
 I knew that the Lord was with me. In the night season, 
 in a dream, it seemed as if the whole country up the North 
 
 1 
 
270 A HISTORY OF THE [ 1788 . 
 
 River, as far as Lake Champlain, east and west was open 
 to my view. 
 
 “ After conference adjourned, I requested the young 
 men to meet me. Light seemed so reflected on my path 
 that I gave them directions where to begin, and which 
 way to form their circuits. I also appointed a time for 
 each quarterly meeting, requested them to take up a collec- 
 tion in every place where they preached, and told them I 
 should go up the North River to the extreme parts of the 
 work, visiting the towns and cities in the way, and on my 
 return, I should visit them all, and hold their quarterly 
 meetings. I had no doubt but that the Lord would do 
 wonders, for the young men were pious, zealous, and 
 laborious.” 
 
 This plan, so wisely conceived, was carried into 
 execution, and the result was as anticipated. Many 
 houses and hearts were opened to these men of God; 
 and although they suffered some persecution from 
 those who understood not their character and motives, 
 God wrought by their hands in a wonderful manner, 
 so that in the minutes for the next year upward of 
 six hundred were returned as members of the Church 
 on those circuits. 
 
 As an instance of the infatuation under which some 
 persons labored respecting the character and objects 
 of the Methodist preachers in that day, take the fol- 
 lowing, which is related on the authority of Mr. Gar- 
 rettson : — A gentleman from Vermont, on his way 
 down the country, informed the people that these 
 preachers were spread all over those parts through 
 which he had come, and that some one had circulated 
 a report, which many, it seems, believed, “ that the 
 king of England had sent them to disalfcct the people 
 1 
 
1788 .] METHODIST EPISCOPAL CHURCH. 271 
 
 toward their own government ; and they doubted not 
 but they would be instrumental of producing another 
 war.” Others, however, not quite as sagacious in po- 
 litical science, but better versed, as they thought, in 
 theology, gave it, as their opinion, that these itinerants 
 were a flying army of the false prophets spoken of by 
 our Saviour, who should come in the last days, and 
 deceive, if it were possible, the very elect ! And then, 
 agaifi, the settled clergy were alarmed by an appre- 
 hension that they would break up their congregations, 
 and thus deprive them of their “ livings.” These 
 things, however, moved not those heralds of mercy 
 from their steadfastness, nor turned them aside from 
 their course. 
 
 This year Bishop Asbury crossed the Alleghany 
 Mountains ; and as it will give the reader a correct 
 perception of the manner in which he performed his 
 duties in those days, and the privations to which he 
 and his companions were often subjected, as well as 
 the reflections of a pious and observant mind, I will 
 give his own account of this journey. 
 
 “Thursday 10. We had to cross the Alleghany Moun- 
 tain again, at a bad passage. Our course lay over moun- 
 tains and through valleys, and the mud and mire was such 
 as might scarcely be expected in December. We came 
 to an old forsaken habitation in Tygers’ Valley : here our 
 horses grazed about while we boiled our meat : midnight 
 brought us up at Jones’s, after riding forty, or perhaps 
 fifty miles. The old man, our host, was kind enough to 
 wake us up at four o’clock in the morning. We journeyed 
 on through devious lonely wilds, where no food might be 
 found, except what grew in the woods, or was carried with 
 us. We met with two women who were going to sec their 
 
 1 
 
272 
 
 A HISTORY OF THE 
 
 [1788 
 
 friends, and to attend the quarterly meeting at Clarksburgh. 
 
 Near midnight we stopped at A ’s, who hissed his dogs 
 
 at us : but the women were determined to get to quarterly 
 meeting, so we went in. Our supper was tea. Brothers 
 
 Phcebus and Cook took to the woods ; old gave up 
 
 his bed to the women. I lay along the floor on a few deer- 
 skins with the fleas. That night our poor horses got no corn ; 
 and the next morning they had to swim across the Monon- 
 gahela : after a twenty miles’ ride we came to Clarksburg, 
 and man and beast were so outdone that it took us ten 
 hours to accomplish it. I lodged with Col. Jackson. Our 
 meeting was held in a long close room belonging to the 
 Baptists : our use of the house, it seems, gave offence. 
 There attended about seven hundred people, to whom I 
 preached with freedom ; and I believe the Lord’s power 
 reached the hearts of some. After administering the 
 sacrament, I was well satisfied to take my leave. We 
 rode thirty miles to Father Raymond’s, after three o’clock, 
 Sunday afternoon, and made it nearly eleven before we 
 came in ; about midnight we went to rest, and rose at five 
 o’clock next morning. My mind has been severely tried 
 under the great fatigue endured both by myself and horse. 
 O, how glad should I be of a plain, clean plank to lie on, 
 as preferable to most of the beds ; and where the beds are 
 in a bad state, the floors are worse. The gnats are almost 
 as troublesome here as the moschetoes in the lowlands of 
 the seaboard. This country will require much work to 
 make it tolerable. The people are, many of them, of the 
 boldest cast of adventurers, and with some the decencies 
 of civilized society are scarcely regarded, two instances of 
 which I myself witnessed. The great landholders who 
 are industrious will soon show the effects of the aristoc- 
 racy of wealth, by lording it over their poorer neighbors, 
 and by securing to themselves all the offices of profit or 
 honor : on the one hand savago warfare teaches them to 
 1 
 
1T88.J METHODIST EPISCOPAL CHURCH. 273 
 
 be cruel ; and on the other the preaching of Antinomians 
 poisons them with error in doctrine : good moralists they 
 are not, and good Christians they cannot be, unless they 
 are better taught.” 
 
 What has God wrought in those •western wilds 
 since that period ! The above is given as a speci- 
 men of the labors of that great and good man. His 
 Journal shows that this year, as usual, he penetrated 
 almost every part of the country, old and new— the 
 cities, towns, and villages, not neglecting the remote 
 settlements of the woods ; thus setting an example to 
 the younger preachers, and to his successors in office, 
 of the labors of a primitive evangelist. In all the 
 conferences he presided jointly with Dr. Coke, when 
 the latter was present ; and then he was away, leading 
 on “ God’s sacramental hosts” to the grand work of 
 saving the souls for whom Christ had died. 
 
 The eastern and western shores of Maryland were 
 blessed this year with an outpouring of the Spirit, and 
 many were brought to the knowledge of the truth. 
 But the most remarkable revival of religion was in 
 the city of Baltimore ; and as this was somewhat pe- 
 culiar in those days, in some of its characteristics, it 
 may be well to give it a particular notice. 
 
 In imitation of a practice adopted with so much 
 success by Mr. Wesley, the preachers in and about 
 Baltimore went into the fields and in the market-house 
 on Howard’s Hill, every Sabbath in the afternoon, 
 after, the service in the churches. By this means 
 thousands were brought to hear the word of God, who 
 otherwise, in all probability, would never have been 
 reached by it. Through this instrumentality a num- 
 ber of persons had been awakened and converted 
 18 1 
 
274 
 
 A HISTORY OF THE 
 
 [1788. 
 
 before the session of the conference in September ; and 
 during the conference many more were brought from 
 darkness to light. 
 
 On the afternoon of Sabbath the 14th, Bishop As- 
 bury preached in the church of the Rev. Mr. Otter- 
 bein, with whom he always maintained a Christian 
 fellowship ; and he remarks, “ The Spirit of the Lord 
 came among the people, and sinners cried aloud for 
 mercy. Perhaps not less than twenty souls found 
 the Lord from that time until Tuesday following.” 
 The work thus begun went on most rapidly, and in a 
 short time there was such a noise among the people, 
 particularly those who were smitten with conviction 
 for sin, that many, even of the Christians, looked on 
 with astonishment, having never seen things “ on this 
 wise;” while others, as if frightened at what they saw 
 and heard, fled precipitately from the house, some 
 making their escape through the windows. This 
 strange scene soon drew multitudes to the church, 
 “ to see what these things meant,” so that not only 
 the house was filled, but many stood without in silent 
 astonishment. In a short time some of those who 
 were crying for mercy fell helpless upon the floor, or 
 swooned away in the arms of their friends. But this 
 scene soon changed. “ Their mourning was turned 
 to joy,” and they arose “ filled with all the fulness of 
 God,” and with joyful lips proclaimed his goodness 
 to 1 heir souls. This had its happy effects upon the 
 spectators, and the work continued to spread among 
 the people, and several students in Cokesbury College 
 were subjects of the revival. The consequence of 
 this great work was, that about three hundred \yere 
 added to the Church in I lie city of Baltimore. 
 
 1 
 
1788.] METHODIST EPISCOPAL CHURCH. 275 
 
 As this work commenced at the conference, many 
 of the preachers received a new baptism of the Holy 
 Spirit, and went to their several fields of labor “ full 
 of faith and the Holy Ghost,” and God gave them 
 many seals to their ministry. 
 
 Enoch Matson , Adam Cloud , and Thomas S. Cheiu 
 were entered on the minutes as having desisted from 
 traveling, but they were in fact expelled for improper 
 conduct. Their names were entered in this way 
 probably from tenderness toward them and their 
 friends. 
 
 Caleb Boyer , Samuel Dudley , William Cannan , 
 Joseph Wyatt , Michael Ellis , and Ignatius Pigman 
 were returned as having a partial location on account 
 of their families ; but who, nevertheless; were subject 
 to the order of the conference. The following had 
 died since the last conference : — 
 
 1. Thomas Curtis , of whom it is said that he was 
 of “ upright life, successful in his labors, and triumph- 
 ant in his death.” He had been seven years in the 
 ministry. 
 
 2. John Major , who was an honest, loving man, 
 and who died as he lived, full of faith and the Holy 
 Ghost. He was one of the first missionaries that 
 went to the state of Georgia, and was frequently called, 
 'on account of the tenderness of his feelings, “ The 
 
 weeping prophet.” He had been ten years in the 
 ministry, and left behind him many witnesses to the 
 blamelessness and usefulness of his life. 
 
 3. Woolman Hickson. He is said to have been 
 a young man of promising abilities as a preacher, of 
 an upright life and blameless conversation ; but after 
 traveling seven years he was taken from his labors by 
 
 1 
 
276 
 
 A HISTORY OF THE 
 
 [1789 
 
 the consumption, to his eternal reward. His last 
 labors were chiefly in the vicinity of New-York, and 
 he finally died and was buried in that city. 
 
 4. Elijah Ellis. An humble, diligent, and useful 
 man, who, after laboring five years in the ministry, 
 chiefly in Lancaster, Pennsylvania, died in peace. 
 
 l Numbers in the Church. 
 
 Whites. 
 
 This year, 30,809 
 Last year, 21,949 
 
 Colored. Total. Preachers 
 
 6,545 37,354 166 
 
 3,893 25,842 133 
 
 Increase, 8,860 2,652 11,512 
 
 33 
 
 This large increase shows the blessed effects of 
 ihe revivals before mentioned, and which exerted an 
 extensive influence upon the surrounding population. 
 
 1789. In consequence of the extension of the 
 work in almost every direction, for the convenience 
 of the preachers, and that the general superintendent 
 might perform his work with greater facility and 
 energy, there were eleven conferences this year, as 
 follows: — March 9th in Georgia; March 17th in 
 Charleston, South Carolina ; April 1 1th at M’Knight’s 
 meeting house, on the Yadkin River, North Carolina, 
 April 18th at Petersburgh, Virginia; April 28th at 
 Leesburgh, Virginia ; May 4th at Baltimore, Mary- 
 land ; May 9th at Cokesbury, Maryland; May 13th 
 at Chestertown ; May 18th at Philadelphia, Pennsyl- 
 vania ; May 23d at Trenton, New-Jcrsey ; May 28th 
 in the city of New-York. These conferences must 
 have been verv small, and it is stated that the having 
 so many so near together gave dissatisfaction to many 
 of the preachers, though it is manifestly impolitic for 
 1 
 
1789.] METHODIST EPISCOPAL CHURCH. 277 
 
 an annual conference lo comprehend a very large 
 territory. 
 
 The following new circuits had been formed during 
 the past year : — Bush River and Little Peedee , in 
 South Carolina; Pamlico , in North Carolina; Greens- 
 ville and Bottetourt, in Virginia ; Baltimore City was 
 this year separated from the circuit, and for the first 
 time a preacher was stationed in the city ; Wilming- 
 ton and Milford , in Delaware ; Burlington , in New- 
 Jersey ; Newburgh , Columbia , CoeymarHs Patent , and 
 Schenectady , in New- York ; and Stamford , m Con- 
 necticut. 
 
 At the conference of 1787, in consequence of its 
 having been pleaded by Dr. Coke that the conference 
 was under obligation to receive Mr. Whatcoat for a 
 bishop, because it was the wish of Mr. Wesley, the 
 minute which had been adopted in 1784 declaring 
 that “during the lifetime of the Rev. John Wesley, 
 we acknowledge ourselves his sons in the gospel, 
 ready, in matters of church government, to obey his 
 commands,” was so far modified as to leave them at 
 liberty to depart from his advice whenever they might 
 think it incompatible with their rights and privileges 
 as an independent Church. In justification of this 
 proceeding it was said that the minute in question 
 was a voluntary act of their own, and not a formal 
 contract entered into with Mr. Wesley, and therefore 
 without any violation of an agreement, they had a 
 right to act in the premises as they thought proper ; 
 and more especially, as Mr. Wesley was in England, 
 three thousand miles distant, he could not judge what 
 was fit and right to be done here as well as those who 
 were on the spot, and had actual knowledge of the 
 
 1 
 
278 
 
 A HISTORY OF THE 
 
 [1789 
 
 state of things. On this account the resolution was 
 rescinded in 1787, and a letter written to Mr. Wes- 
 ley inviting him to come over and visit his American 
 children, that he might more perfectly understand the 
 state of things here from actual observation. 
 
 These proceedings were not agreeable to Mr. Wes- 
 ley, especially as they seemed to imply an abjuration 
 of his authority, inasmuch as his name was not inserted 
 in the minutes. With a view therefore to remove 
 all unpleasantness from his mind, and to give assur- 
 ance that they intended no disrespect to him, nor any 
 renunciation of his general authority, the following 
 question and answer were inserted in the minutes for 
 this year : — 
 
 “ Quest. Who are the persons that exercise the 
 episcopal office in the Methodist Episcopal Church in 
 Europe and America ? 
 
 “ Ans. John Wesley, Thomas Coke, and Francis 
 Asbury, by regular order and succession.” 
 
 There appears no little ambiguity in this question 
 and answer. Did they mean to say that these per- 
 sons exercised a joint superintendency both in Europe 
 and America ? Certainly not ; for neither Thomas 
 Coke nor Francis Asbury exercised any episcopal 
 powers in Europe. What they meant to say evi- 
 dently was this, that Thomas Coke and Francis As- 
 bury acted in this country as joint superintendents 
 over the Methodist Episcopal Church, while Mr. Wes- 
 ley exercised a similar power singly in Europe, and a 
 general superintendence in America. This is farther 
 manifest from the next question and answer, which 
 arc in the following words : — 
 
 “ Quest. Who have been elected by the unanimous 
 1 
 
1789 .] METHODIST EPISCOPAL CHURCH. 279 
 
 suffrages of the General Conference, to superintend the 
 Methodist connection in America ? 
 
 “ Ans. Thomas Coke and Francis Asbury.”*' 
 
 This year was, on several accounts, an important 
 era in these United States. The old federal consti- 
 tution had been found wanting in those principles 
 which were essential for an efficient government, and 
 was this year superseded by the adoption of that con- 
 stitution under the operation of which the country has 
 ever since so greatly prospered, and Gen. Washington 
 had been unanimously elected the first president. It 
 was therefore thought advisable by the Methodist con- 
 ference which sat in the city of New-York at the time 
 that the first congress assembled in the same city un- 
 der the new constitution, for Bishops Coke and As- 
 bury to present a congratulatory address to him as 
 the public organ and head of the government. This 
 was accordingly done. And as the author of a pam- 
 phlet quaintly called the “ History and Mystery of 
 Methodist Episcopacy,” has seen fit to arraign the 
 authors of this address before the public, and even to 
 impeach their integrity, it is thought to be a duty 
 which we owe to the venerable men who signed the 
 address, as well as to the interests of truth, to set this 
 matter in a fair point of light. 
 
 The author above mentioned affirmed that the true 
 date of the address was 1785 but as it was pub- 
 
 * See book iii, chap. ii. 
 
 t How such an affirmation could have been made by any 
 honest and intelligent American appears almost inconceivable, 
 when it is so well known that General Washington was at that 
 time, 1785, a private gentleman, living on his farm in Vir- 
 ginia, and was not elected president of the United States until 
 
280 
 
 A HISTORY OF THE 
 
 [1789 
 
 lished under date of May 29, 1789, he inferred that, 
 for some sinister purpose, Bishops Coke and As- 
 bury had altered the date, and thereby practiced a 
 deception upon the public. This subject was fully 
 investigated by the late Bishop Emory in his “ De- 
 fence of our Fathers,” and all the insinuations and false 
 assertions of the above writer fully exposed and refuted. 
 The following letter from the Rev. Thomas Morrell, 
 who has recently gone to his reward, to the Rev. 
 Ezekiel Cooper, dated Elizabethtown, N. J., Au- 
 gust 26, 1827, will throw much light on this sub- 
 ject : — 
 
 “ ‘With regard to the information you request concerning 
 the address to General Washington, I can furnish you 
 with every material circumstance respecting it, having 
 acted as a sub-agent in the transaction, and having a dis- 
 tinct recollection of the whole business. The history of 
 it is, That Mr. Asbury, in the New- York conference in 
 1789 , offered for the consideration of the conference the 
 following proposal : — Whether it would not be proper for 
 us, as . a church, to present a congratulatory address to 
 General Washington, who had been lately inaugurated 
 
 1789. The fact is, as stated in Mr. Morrell’s letter, (which 
 see,) that the address was written at the time it stands dated in 
 the address itself, during the session of the New- York confer- 
 ence in June, 1789, and at the very time the congress were 
 assembled, and a few days after Washington had delivered his 
 first inaugural address to the representatives of the nation. 
 I low could an address be presented to President Washington 
 when there was no such official personage in existence ! The 
 supposition carries such self-evident absurdity on its face, that 
 it is a wonder how malignant ingenuity itself could have ever 
 hazarded its assertion. Its refutation therefore is rendered 
 necessary only from the fact, that such is the stato of human 
 society that no absurdity is loo glaring to gain some proselytes. 
 
 1 
 
1789 .] METHODIST EPISCOPAL CHURCH. 281 
 
 president of the United States, in which should be imbo- 
 died our approbation of the constitution, and professing our 
 allegiance to the government. The conference unanimously 
 approved, and warmly recommended the measure; and 
 appointed the two bishops, Dr. Coke and Mr. Asbury, to 
 draw up the address. It was finished that day, and read 
 to the conference, who evinced great satisfaction in its 
 recital. Brother Dickens and myself were delegated to 
 wait on the president with a copy of the address, and 
 request him to appoint a day and hour when he would 
 receive the bishops, one of whom was to read it to him, 
 and receive his answer. It was concluded that although 
 Dr. Coke was the senior bishop, yet not being an Ameri- 
 can citizen, there would be an impropriety in his present- 
 ing and reading the address ; the duty devolved of course 
 on Bishop Asbury. Mr. Dickens and myself waited on 
 the general ; and as I had some personal acquaintance 
 with him, I was desired to present him with the copy, and 
 request his reception of the original by the hands of the 
 bishops. The president appointed the fourth succeeding 
 day, at twelve o’clock, to receive the bishops. They went 
 at the appointed hour, accompanied by Brother Dickens 
 and Thomas Morrell. Mr. Asbury, with great self-pos- 
 session, read the address in an impressive manner. The 
 president read his reply with fluency and animation. 
 They interchanged their respective addresses ; and, after 
 sitting a few minutes, we departed. The address and 
 the answer, in a few days, were inserted in the public 
 prints ; and some of the ministers and members of the 
 other churches appeared dissatisfied that the Methodists 
 should take the lead. In a few days the other denomina- 
 tions successively followed our example. 
 
 “ c The next week a number of questions were published, 
 in the public papers, concerning Dr. Coke’s signing the 
 
 1 
 
282 
 
 A HISTORY OF THE 
 
 [1789. 
 
 address. Who was he ? How came he to be a bishop ? 
 Who consecrated him? &c., accompanied with severe 
 strictures on the impropriety of a British subject signing 
 an address approving of the government of the United 
 States ; charging him with duplicity, and that he was an 
 enemy to the independence of America ; for they affirmed 
 he had written, during our revolutionary war, an inflamma- 
 tory address to the people of Great Britain, condemning, 
 in bitter language, our efforts to obtain our independence ; 
 and other charges tending to depreciate the doctor’s charac- 
 ter, and bringing him into contempt with the people of our 
 country. As I did not believe the assertion of the doctor’s 
 writing the address above mentioned, I applied to a gen- 
 tleman who was in England at the time, to know the truth 
 of the charge ; he assured me the doctor had published no 
 such sentiments in England during the revolutionary war, 
 or at any other period, or he should have certainly had 
 some knowledge of it. And this was the fact ; for the doc- 
 tor had written no such thing. As there was no other 
 person in New- York, at that time, in our connection, who 
 could meet these charges, and satisfactorily answer these 
 queries, I undertook the task, and in my weak manner 
 endeavored to rebut the charges and answer the questions. 
 A second piece appeared, and a second answer was 
 promptly published. No more was written on the subject 
 in New- York. The doctor afterward gave me his thanks 
 for defending his character. 
 
 “ ‘ Such are the material circumstances that occurred 
 concerning the address to General Washington, and his 
 reply : which you are at liberty to make use of in any way 
 you think proper, — and if you judge it necessary may 
 put my name to it. Thomas Morrell.’” 
 
 “ ‘ 1 certify that the above is a true extract of an original 
 
 1 
 
1789 .] METHODIST EPISCOPAL CHURCH. 283 
 
 letter of the Rev. Thomas Morrell, addressed to me, bear- 
 ing the above date, and now in my possession. 
 
 44 4 Ezekiel Cooper. 
 
 “ 6 New -York , September 7, 1827.’” 
 
 “ To this we add the following copy of a letter from the 
 Rev. Mr. Sparks, of Boston, to whom the papers of Gene- 
 ral Washington have been intrusted, for the purpose of 
 making such selections for publication as he shall deem 
 proper ; in which important work this gentleman is now 
 engaged. And for this polite and prompt reply to our in- 
 quiries, we here tender to Mr. Sparks our most respectful 
 thanks. 
 
 44 4 Boston, September 1 , 1827. 
 
 44 4 Dear Sir, — Your favor of the 26th ultimo has been 
 received, and I am happy to be able to furnish you with 
 the information you desire. The 44 date ” of the address 
 presented by Bishops Coke and Asbury to General Wash- 
 ington is May twenty-ninth , 1789. It is proper to inform 
 you, however, that I do not find the original paper on the 
 files, but take the date as it is recorded in one of the 
 volumes of 44 Addresses.’’ It is barely possible that there 
 may be a mistake in the record, but not at all probable. 
 
 44 4 It is not likely that any address from any quarter was 
 presented to Washington in 1785. I have never seen 
 any of that year. He was then a private man, wholly 
 employed with his farms. 
 
 44 4 1 am, sir, very respectfully, 
 
 44 4 Your obedient servant, 
 
 4 Jared Sparks. 
 
 “‘Mr. J. Emory!” 
 
 That the reader may have all the information 
 desirable in reference to this subject, I have copied 
 the address itself from the Gazette of the United States 
 
 1 
 
284 
 
 A HISTORY OF THE 
 
 [1789. 
 
 for June 6,* 1789, a file of which is preserved in 
 the New -York City Library. It is as follows: — 
 
 ADDRESS OF THE BISHOPS OF THE METHODIST EPISCOPAL CHURCH. 
 
 “ 6 To the President of the United States : — 
 
 “ 6 Sir, — We, the bishops of the Methodist Episcopal 
 Church, humbly beg leave, in the name of our society, col- 
 lectively, in these United States, to express to you the 
 warm feelings of our hearts, and our sincere congratula- 
 tions on your appointment to the presidentship of these 
 States. We are conscious, from the signal proofs you 
 have already given, that you are a friend of mankind ; and 
 under this established idea, place as full confidence in your 
 wisdom and integrity for the preservation of those civil and 
 religious liberties which have been transmitted to us by 
 the providence of God and the glorious revolution, as we 
 believe ought to be reposed in man. 
 
 “ ‘ We have received the most grateful satisfaction from 
 the humble and entire dependence on the great Governor 
 of the universe which you have repeatedly expressed, 
 acknowledging him the source of every blessing, and par- 
 ticularly of the most excellent constitution of these States, 
 which is at present the admiration of the world, and may 
 in future become its great exemplar for imitation ; and 
 hence we enjoy a holy expectation, that you will always 
 prove a faithful and impartial patron of genuine, vital reli- 
 gion, the grand end of our creation and present probation- 
 ary existence. And we promise you our fervent prayers 
 to the throne of grace, that God Almighty may endue you 
 with all the graces and gifts of his Holy Spirit, that he may 
 enable you to fill up your important station to his glory, the 
 
 # There is a trifling error in the date in Dr. Emory’s ac- 
 count, as he says it was the 3d of June. The true date of the 
 document, May 29, 1789, it will bo perceived, corresponds with 
 the date given to it by Mr. Sparks. 
 
 1 
 
1789.] METHODIST EPISCOPAL CHURCH. 285 
 
 good of his Church, the happiness and prosperity of the 
 United States, and the welfare of mankind. 
 
 “ 4 Signed in behalf of the Methodist Episcopal Church. 
 
 44 4 Thomas Coke, 
 
 44 4 Francis Asbury. 
 
 “‘New -York, May 29, 1789.”’ 
 
 The following is the reply of President Wash- 
 ington : — 
 
 44 4 To the Bishops of the Methodist Episcopal Church in 
 the United States of America. 
 
 44 4 Gentlemen, — I return to you individually, and 
 through you to your society collectively in the United 
 States, my thanks for the demonstrations of affection, and 
 the expressions of joy offered in their behalf, on my late 
 appointment. It shall be my endeavor to manifest the 
 purity of my inclinations for promoting the happiness of 
 mankind, as well as the sincerity of my desires to con- 
 tribute whatever may be in my power toward the civil and 
 religious liberties of the American people. In pursuing 
 this line of conduct, I hope, by the assistance ol divine 
 Providence, not altogether to disappoint the confidence 
 which you have been pleased to repose in me. 
 
 44 4 It always affords me satisfaction when I find a con- 
 currence of sentiment and practice between all conscien- 
 tious men, in acknowledgments of homage to the great 
 Governor of the universe, and in professions of support to 
 a just civil government. After mentioning that I trust the 
 people of every denomination, who demean themselves as 
 good citizens, will have occasion to be convinced that I 
 shall always strive to prove a faithful and impartial patron 
 of genuine vital religion — I must assure you in particular, 
 that I take in the kindest part the promise you make of 
 presenting your prayers at the throne of grace for me, and 
 
A HISTORY OF THE 
 
 286 
 
 [1789. 
 
 that I likewise implore the divine benediction on your- 
 selves and your religious community. 
 
 “ 4 George Washington.’ ” 
 
 Though the fact that Dr. Coke signed the above 
 address to Washington exposed him to some keen 
 censure from some of his friends in England, because 
 they contended that it was incompatible with his duty 
 as a subject of the British empire thus to eulogize 
 the American constitution and the president of the 
 republic, yet the act itself originated from the sincerest 
 sentiments of veneration for the excellent Washington; 
 and the spirit which the address breathes is evidence 
 of the most genuine piety and patriotism. And what- 
 ever may be said for or against Dr. Coke on account 
 of the double relation he held to the two bodies of 
 Methodists in England and America, no whisper could 
 be breathed against the propriety of Bishop Asbury’s 
 conduct in this affair, as he had become an American 
 citizen, was cordially attached to the constitution* and 
 government of his adopted country, was seeking to 
 promote its best interests, and regarded the newly 
 elected president with ardent affection and profound 
 veneration. Nor were the expressions of devotedness 
 to the government and its president less the sentiments 
 of the conference, and the Methodist people generally, 
 than they were of the venerable men who signed it. 
 The high estimation in which Bishop Asbury held 
 Washington may be seen from the following remarks 
 which he made on hearing of the death of that great 
 man. He was then at Charleston, South Carolina, 
 and had just adjourned a conference which had been 
 held in that city, January 1, 1800. He says, — 
 
 “ Slow moved the northern post on the eve of now- 
 1 
 
1789.] METHODIST EPISCOPAL CHURCH. 287 
 
 year’s day, and brought the distressing information of the 
 death of Washington, who departed this life December 14, 
 1799. 
 
 “ Washington, the calm, intrepid chief, the disinterested 
 friend, first father, and temporal saviour of his country 
 under divine protection and direction. A universal cloud 
 sat upon the faces of the citizens of Charleston — the pulpits 
 clothed in black — the bells muffled — the paraded soldiery — 
 the public 'oration decreed to be delivered on Friday the 
 14th of this month — a marble statue to be placed in some 
 proper situation, — these were the expressions of sorrow, 
 and these the marks of respect paid by his fellow-citizens to 
 this great man. I am disposed to lose sight of all but Wash- 
 ington. Matchless man ! At all times he acknowledged 
 the providence of God, and never was he ashamed of his 
 Redeemer. We believe he died not fearing death. In 
 his will he ordered the manumission of his slaves — a true 
 son of liberty in all points.” 
 
 I have made this quotation, the sentiments of which 
 seem to have been the spontaneous effusion of the 
 writer’s heart in respect to this universally beloved 
 and respected man, for the purpose of showing that 
 the above address was not intended as an unmeaning 
 compliment, merely to court the popular favor by a 
 servile fawning at the feet of a great man ; but that it 
 contained the genuine feelings of the heart, and was 
 intended as a tribute of gratitude to God for favoring 
 the American people with such a noble monument of 
 his wisdom and goodness in the person of this illus- 
 trious chief, and in that admirable constitution which 
 his hands helped to frame, and which he was now 
 called upon, by the unanimous suffrages of a free 
 people, to administer and carry into practical effect. 
 
 It was indeed but natural for those who had suf- 
 
 1 
 
288 
 
 A HISTORY OF THE 
 
 [1789. 
 
 fered so many privations through a bloody and pro- 
 tracted war, and had since contended with many sorts 
 of opposition from malignant foes, and not a little low 
 scurrility from the exclusive spirit of sectarian bigotry, 
 to rejoice in beholding the adoption of a constitution 
 which guarantied to all denominations their rights and 
 privileges equally, and to see this constitution com- 
 mitted to the hands of men who had ever .manifested 
 an impartial regard for each religious sect, and for the 
 inalienable rights of all mankind. 
 
 As this year was the beginning of Methodism in 
 New-England, perhaps it may be proper to give some 
 account of the state of that part of our country, that 
 the reader may duly appreciate the difficulties with 
 which it had to contend. 
 
 It has already been seen in the introduction that 
 Congregationalism was the prevalent system of Chris- 
 tianity established in this portion of the country. As 
 the early settlers fled here on account of the persecu- 
 tions which they endured at home, and built them- 
 selves up in a separate community, their religious and 
 civil regulations were interwoven, so that they were 
 made mutually to support each other. Thus churches 
 were built, ministers settled and supported, schools 
 and colleges established according to law ; and a tax 
 was laid upon the people, in proportion to their pro- 
 perty, to sustain these things in conjunction with the.’r 
 civil institutions. In thus providing by law for their 
 own support, they took care to guard against the in- 
 troduction of other sects, as far as they consistently 
 could, simply tolerating them in holding their meet- 
 ings, while they were abridged of many of their rights. 
 According to these regulations all were born members 
 1 
 
1789.1 METHODIST EPISCOPAL CHURCH. 289 
 
 of the Congregational Church, and, when grown to 
 maturity, were obliged to pay their proportion toward 
 its support, unless they lodged a certificate in the 
 office of the town clerk that they had attached them- 
 selves to some other society. 
 
 But the theological creed of the country differed in 
 some important particulars from that of the Methodists. 
 I need barely say that the Congregationalists of New- 
 England were Calvinists of the highest order, and, at 
 that time, excessively rigid in their opposition to Ar 
 minian or Methodistical doctrines, professing to esteem 
 them as heretical, and dangerous to the souls of the 
 people. And, moreover, as there were very generally 
 ministers established in every parish — for the whole 
 country was divided into parishes — they considered it 
 an encroachment upon their rights for a stranger to 
 intermeddle with them. This was the general state of 
 things in New-England. Professing a system of reli- 
 gion which had been handed down to them from their 
 Puritan fathers, guarded and supported by their laws, 
 and defended too in the pulpit by men in general well 
 educated, they wanted not motives to resist the intru- 
 sions of Methodist itinerants, who could boast little 
 from their human learning and science, though they 
 certainly stood high for their piety, and were by no 
 means inferior to their fellows in their knowledge of 
 divine things. 
 
 But with all these advantages — and surely they 
 were not few — “ pure religion” was not generally 
 pressed upon the people from the pulpit. Among the 
 Baptists, some congregations of whom were found 
 scattered through the country, experimental religion 
 was enforced, and no doubt enjoyed by many. But 
 19 1 
 
290 
 
 A HISTORY OF THE 
 
 [1789 
 
 generally speaking, I believe, it may be said in truth, 
 that, at the time of which we are now speaking, ex- 
 perimental and practical religion was at a very low 
 ebb throughout the churches of New-England : and 
 in some portions of the country, particularly in Mas- 
 sachusetts, the Unitarian heresy was beginning to 
 show itself in some of the congregations, more espe- 
 cially in and about the city of Boston. This destruc- 
 tive heresy has since spread itself extensively in 
 Massachusetts, ' has taken possession of Cambridge 
 College, and infected most of the churches in Boston 
 and its vicinity. 
 
 This was the general state of things when the Rev. 
 Jesse Lee entered this field of labor. It was on the 
 17th of June, 1789, that he preached the first Metho- 
 dist sermon ever delivered in the state of Connecticut, 
 in the town of Norwalk. Such was the state of feel- 
 ing in that country that no house could be procured 
 for preaching, all being afraid to open their houses to 
 the stranger. Mr. Lee, therefore, who was not to be 
 intimidated by such discouragements, went into the 
 street, began to sing, and then to pray ; and this being 
 heard by a few, a tolerable congregation soon collected, 
 to whom he preached, no one interrupting him. On 
 the 21st of June he preached for the first time in the 
 city of New-IIaven. He proceeded in his work 
 until he formed a regular circuit, including the towns 
 of Norwalk, Fairfield, Stratford, Milford, Redding, 
 Danbury, and Canaan, with several intermediate 
 places. The mariner of his preaching, without notes, 
 the fervency of his spirit, as well as the doctrines he 
 delivered, so opposite to the Calvinism which they 
 had been accustomed to hear, excited much curiosity 
 1 
 
1789 .] METHODIST EPISCOPAL CHURCH. 291 
 
 and drew multitudes to hear him ; and some, he says, 
 were brought to feel the weight of the truths he 
 uttered. But they were by no means mere passive 
 hearers. Priests and people, men, women, and chil- 
 dren, from their education and habits of life, were fond 
 of disputation, and often, after the preaching, would 
 enter into controversy with the preacher, and espe- 
 cially upon those points on which he differed from 
 the prevalent doctrines of the day. Their objections, 
 however, were generally founded upon the erroneous 
 representations, drawn by themselves as an inference 
 from what they had heard, that the Methodists held 
 to salvation by the merit of good works. This they 
 inferred from the denial of the doctrine of irresistible 
 grace , unconditional and personal election and repro- 
 bation, and not because that dogma had ever been 
 asserted ; for no such doctrine had ever been held or 
 promulgated by xMr. Wesley or any of his preachers. 
 Mr. Lee, however, endeavored to avoid, as much as 
 possible, all thriftless controversy, by striving to direct 
 their attention to the more important inquiry, whether 
 they had ever been “ born of the Spirit/’ and whether, 
 as a consequence, they now enjoyed “ peace with God 
 through faith in the Lord Jesus Christ.” The silent 
 manner in which these questions were listened to, 
 showed evidently that the disputants were more 
 anxious about “ lesser matters,” than they were con- 
 cerning “ the things which accompany salvation.” 
 
 The first Methodist society which was formed in 
 Connecticut was in Stratford, which was on the 26 th 
 day of September, and consisted of only three females; 
 but this was a nucleus around which others gathered 
 after much labor and toil, and which has since become 
 
 1 
 
292 
 
 A HISTORY OF THE 
 
 Cl 790 
 
 a large and flourishing society. The next class was 
 formed in the town of Redding, consisting of a male 
 and female ; the former, Aaron Sandford, became a 
 local preacher, and continues such to this day, having 
 lived to see his children, and many of his grand chil- 
 dren, members of the Church, with a large and influ- 
 ential society gathered around him ; he has a son and 
 a son-in-law in the ministry, and I believe one grand 
 son. 
 
 The first Methodist church fcver built in New-Eng 
 land was on this (Stratford) circuit, in the town of 
 Weston. It was called, in honor of the first Metho 
 dist preacher who penetrated into that part of the 
 country, Lee's Chapel . It stood until the year 1813, 
 when it w r as rebuilt ; and the writer of this preached 
 the dedication sermon in the new house, on “ The 
 glory of this latter house shall be greater than the 
 former, saith the Lord of hosts : and in this place 
 will I give peace, saith the Lord of hosts,” Hag. ii, 9. 
 
 In the month of February, 1790, three preachers, 
 Jacob Brush , George Roberts , and Daniel Smith , 
 were sent by Bishop Asbury to the help of Mr. Lee. 
 They met him in Dantown , where he was holding a 
 quarterly meeting in a house of worship not yet 
 finished — -which was the second built in the country. 
 The coming of these brethren was a great comfort to 
 Mr. Lee, and they strengthened each other’s hands in 
 the Lord. During the preaching on Sabbath, the 
 power of the Lord was so manifested that many cried 
 aloud for mercy, a tiling so unusual in that part of the 
 country that some were very much alarmed, and fled 
 from the house in consternation, and others who were 
 in the gallery jumped out on the ground. In the 
 1 
 
1790.] METHODIST EPISCOPAL CHURCH. 293 
 
 midst, however, of the confusion occasioned by these 
 movements, those who had an experience of divine 
 things rejoiced with exceeding great joy. 
 
 Notwithstanding the exterior respect which was 
 paid to religion in this “ land of steady habits,” the 
 coming of the Methodist preachers excited no little 
 opposition. They were generally called by the settled 
 clergy, “ wolves in sheep’s clothing,” the “ false pro- 
 phets who should come in the latter day,” &c., and 
 hence the people felt themselves at liberty to ridicule 
 and persecute them in a variety of ways. As many 
 in the pulpit harangued their people in opposition to 
 those “ itinerating pedlers of a false doctrine,” as 
 they were sometimes called in derision, the people 
 caught the spirit, and echoed back upon them the 
 opprobrious epithet, mingling with their jeers such 
 unruly conduct as often disturbed them in their solemn 
 assemblies. Hence they have been known to roll 
 stones into the houses where they were assembled in 
 time of worship, and otherwise interrupt their devo- 
 tions. These things, however, disheartened not these 
 messengers of mercy in their work, nor impeded their 
 progress in their endeavors to evangelize the people. 
 
 The writer of this remembers perfectly well, when 
 but a boy, of hearing the remarks which were made 
 by some of the people on returning one evening from 
 hearing a Methodist preacher. The wonder was 
 whence they came ! They finally concluded, as they 
 had come up from the south, that they were a set of 
 broken merchants, who, having become poor, and being 
 too lazy to work, had taken to this method of preach- 
 ing to procure a livelihood. I have mentioned this 
 circumstance to show the ignorance which prevailed 
 
 1 
 
294 
 
 A HISTORY OF THE 
 
 [ 1789 . 
 
 among the people generally in respect to the real 
 character and objects of those primitive Methodist 
 preachers, and as an apology for the treatment they 
 met with from the thoughtless and the gay. Good 
 impressions, however, were made upon many minds, 
 and Bishop Asbury, speaking of the commencement 
 of this work, says, “ New-England stretcheth out the 
 hand to our ministry, and I trust shortly will feel its 
 influence. My soul shall praise the Lord.” 
 
 The revival noticed as having begun last year in 
 Baltimore and in some parts of Maryland, went for- 
 ward with great rapidity this year ; and in Baltimore 
 more particularly, Mr. Lee says it exceeded any thing 
 which had been witnessed before. Such was the 
 power which attended the word preached that some 
 of the greatest revilers of the work were constrained 
 to bow to its influence, and to confess that God was 
 indeed in the midst of his people. The following is 
 his own account of this work : — 
 
 “ Some, were two, three, or four hours on their knees ; 
 others were prostrate on the floor, most earnestly agonizing 
 for mercy, till they could rejoice in God their Saviour ! 
 What power ! what awe rested on the people ! 
 
 “ Some, after they went home, could not sleep, but wept 
 and prayed all night. The next day was such a time as 
 cannot be sufficiently described. 
 
 “ Early in the morning, a preacher was sent for to visit 
 a young woman who was under conviction. lie exhorted 
 her to believe in the Lord Jesus, and then sung and prayed 
 with her. 
 
 “ A considerable number of the members of society 
 were collected to supplicate the throne of grace in her 
 behalf. At last the Lord suddenly shed abroad his love in 
 1 
 
1789 .] METHODIST EPISCOPAL CHURCH. 295 
 
 her heart, so that she lifted up her voice with others in 
 loud praises to God. 
 
 “ This was only a small part of that day’s work. About 
 ten in the morning, a company of mourners assembled to- 
 gether at a private house, where the work of conversion 
 began. First one, and then another, entered into the liberty 
 of the children of God. The news spread ; the people 
 collected till the house and street were filled with a 
 crowd of believers, and a wondering multitude : and this 
 continued without intermission till night. They then 
 repaired to the church, which was presently filled, and they 
 continued there until two o’clock the next morning before 
 they broke up. 
 
 “ Some who came there quite careless, and indeed mak 
 ing derision of the whole, were converted before they 
 returned. Many hard-hearted opposers were conquered 
 at last, and earnestly sought salvation. 
 
 “ At the same time the country circuits throughout Ma- 
 ryland seemed to flame with holy love. On the eastern 
 shore there was a powerful work ; hundreds in different 
 parts were turning to God.” 
 
 Dr. Coke arrived again on the continent this year, 
 and after attending some of the conferences, traveled 
 extensively through different parts of the country, and 
 was made a blessing to many. Speaking of the con- 
 ference which assembled in North Carolina, Bishop 
 Asbury says, “ We opened our conference, and were 
 blessed with peace and union; our brethren from the 
 west met us, and we had weighty matters for con- 
 sideration before us.” 
 
 But the glorious work which was breaking forth in 
 every direction was much aided by the energetic 
 labors of Bishop Asbury, who traversed almost every 
 part of the continent, preaching and setting things in 
 
 1 
 
296 
 
 A HISTORY OF THE 
 
 [ 1789 . 
 
 order. This year he followed in the track which had 
 been marked out by Mr. Garrettson the preceding 
 year, up the North River, through Dutchess county, 
 surveying the length and breadth of the land, and in 
 the midst of all his labors and bodily sufferings he ex- 
 claims, “ My soul is so filled with God, that it appears 
 as if all sense of pain was suspended by the power 
 of faith.” Thence he went south, through New- Jer- 
 sey, Pennsylvania, and Maryland, and witnessed the 
 glorious revival which was going on in Baltimore. 
 Under date of September 8, 1789, he says, — 
 
 “ I preached in town and at the Point. The last quar- 
 terly meeting was a wonder-working time. Fifty or sixty 
 souls were then and there brought to God. People were 
 daily praying to God from house to house ; some crying for 
 mercy, others rejoicing in God, and not a few, day after 
 day, joining in society for the benefit of Christian fellow- 
 ship. Praise the Lord, O my soul ! I spent some time 
 in visiting from house to house, and in begging for the 
 college. The married men and the single men, the mar- 
 ried women and single women, I met apart, and was com- 
 forted. Many* of the children of the Methodists are the 
 happy subjects of this glorious revival. We have more 
 members in Baltimore (town and Point) than in any city or 
 town on the continent besides.” 
 
 He did not, however, remain long pent up in the 
 city, for under date of the 28th of this month we find 
 him at Bush Forest Chapel, in the neighborhood of 
 Abingdon, where he makes the following remarks : — 
 “ This was one of the first houses that were built for 
 the Methodists in the slate of Maryland, and one of the 
 first societies was formed here. They had been dead 
 for many years ; — of late the Lord has visited the 
 1 
 
1789.1 METHODIST EPISCOPAL CHURCH. 297 
 
 neighborhood, and I suppose, from report, fifty souls 
 have been converted to God.” 
 
 The work of God also extended in many places 
 within the bounds cf the new district formed last year 
 by Mr. Garrettson. Mr. Philip Embury,* who had 
 been instrumental in founding the little society in the 
 
 * Mr. Embury continued a faithful follower of Jesus Christ, 
 and a diligent laborer ih the gospel as a local preacher in the 
 Methodist connection, until the year 1775, when he ended his 
 days in peace in the above region of country ; and his remains 
 were buried about seven miles distant from Ashgrove, “ in a 
 spot of peculiar beauty in the gorge of two romantic hills, on a 
 small elevation surrounded by a lovely scenery, and in view of 
 two or three handsome cottages.” 
 
 In 1832, some of his surviving friends, moved by a pious 
 respect to the memory of this humble and devoted servant of 
 God, and with a view to deposit his bones in a burying ground 
 in the midst of his children and friends, had them removed from 
 their former resting place, and, with suitable religious services, 
 in the presence of a large multitude of people w r ho had assem- 
 bled on the occasion, committed them to the earth in the Me- 
 thodist burying ground in Ashgrove. Over them is placed a 
 marble tablet, with the following inscription 
 
 PHILIP EMBURY, 
 
 The earliest American minister of the Methodist Episcopal 
 Church, 
 
 Here found 
 
 His last earthly resting place. 
 
 Precious in the sight of the Lord is the death of his saints , fyc. 
 
 The remainder of the epitaph need not be copied here. 
 
 The widow of Mr. Embury was afterward married to a mem- 
 ber of our Church by the name of Lawrence, who settled in 
 Upper Canada, and they were the nucleus of a society in the 
 place where they lived, which has continued to flourish to the 
 present day. 
 
 1 
 
298 
 
 A HISTORY OF THE 
 
 [1789 
 
 city of New- York, after the arrival of the regular 
 preachers in that city, moved to Ashgrove, and col- 
 lected a small society in that place, chiefly of emi- 
 grants from Ireland. Before the time of which we 
 now speak, they had made several attempts to obtain 
 the aid of traveling preachers, but did not succeed 
 until 1788, when, in answer to a petition to the con- 
 ference, Mr. Garrettson sent Mr. Lemuel Green to. 
 their help. He brought the society under disciplinary 
 regulations, and likewise extended his labors with 
 good effect into the adjoining settlements. Thus this 
 society at Ashgrove may be considered as the centre 
 of Methodism in all that region of country. 
 
 Long Island also, in the state of New-Yoi^k, was 
 more particularly provided for this year. We have 
 already seen that Captain Webb visited some towns 
 on this island, as early as 1768, and many sin- 
 ners were awakened under his powerful appeals to 
 their consciences. The political troubles, however, 
 which arose out of the war of the revolution, had a 
 most deleterious effect upon the religion and morals 
 of the Long Islanders. The British army had the 
 island in possession for several years, and many were 
 the skirmishes, after the memorable battle upon Brook- 
 lyn heights, between the contending forces ; and the 
 people were perpetually harassed with the depreda- 
 tions committed upon their property by both of the 
 belligerents. On the return oi peace, however, the 
 people began to long for the ordinances of religion, 
 and as early as 1784 Mr. Philip Cox was stationed 
 on Long Island ; lie found a number who remembered 
 the preaching of Captain Webb. He was succeeded 
 by the Rev. Ezekiel Cooper, whose faithful and able 
 
 i 
 
1789.1 METHODIST EPISCOPAL CHURCH. 299 
 
 ministry was made a blessing to many. Messrs. 
 Thomas Ware, Peter Moriarty, and Robert Cloud 
 followed Mr. Cooper, and their evangelical efforts 
 were crowned with success. This year, 1789, 
 Messrs. William Phoebus and John Lee were sta- 
 tioned here, and Long Island formed a part of the 
 New-York district. 
 
 Long Island has become somewhat famous as being 
 the birthplace of Elias Hicks, the celebrated Quaker 
 preacher, whose peculiar notions in religion, and his 
 zealous manner of propagating them, have been a 
 means of dividing that peaceable denomination, and, 
 it is to be feared, of poisoning the minds of many 
 with very erroneous views of Christianity. These 
 notions, coming so directly in contact with some of 
 the fundamental principles of Methodism, particularly 
 as respects the deity and atonement of Christ, and 
 the ordinances of baptism and the Lord’s supper, were 
 no small impediments in the way of those Methodist 
 preachers who first labored here. The Lord of the 
 harvest, however, was with them, and gave them ac- 
 cess to the understandings and consciences of the 
 people, so that at this time there were upward of 
 two hundred members in the several societies on Long 
 Island. 
 
 That God exercises a particular providence over 
 his people, and grants to them blessings in answer to 
 their prayers, is abundantly attested in the holy Scrip- 
 tures, as well as by the experience and testimony of 
 his servants, in all ages of his church. Those who 
 affect to question this doctrine, if they profess faith 
 in divine revelation, would do well to remember that 
 they thereby impeach the veracity of the divine pro 
 
 1 
 
300 
 
 A HISTORY OF THE 
 
 [ 1789 . 
 
 mises, and render ineffectual even the fervent prayers 
 of the righteous. God has said, “ Ask, and it shall 
 be given.” He also declares that “ his ears are open 
 and attentive to the prayers of the righteous.” And 
 will he not fulfil his promise to those who pray in 
 faith ? He certainly will — else his promise is vain, 
 and prayer is useless. 
 
 The following narrative respecting the introduction 
 of Methodism into Southold, Long Island, strikingly 
 illustrates the truth of the above remarks, and evinces 
 that the good hand of the Lord is ever with his people. 
 It is related on the best authority : — • 
 
 In 1794, a Mrs. Moore, who had been converted 
 by the instrumentality of the Methodists, removed to 
 Southold. Being destitute of a spiritual ministry, 
 she united with two other females of a like spirit with 
 herself every Monday evening in holding a prayer 
 meeting, in which they prayed especially that God 
 w T ould send them a faithful minister. Twice they 
 met at the house of a Mr. Vail, who, though not a 
 professor of religion, was willing that the meeting 
 should be held in his house, as his wife was one of 
 the three engaged in this pious work. A circum- 
 stance occurring one evening which caused them to 
 omit their social meeting, each one retired to her own 
 house, determined to pour out the desire of their souls 
 to God that the primary object of their prayers, 
 namely, the gift of a faithful preacher, might be 
 granted them. During the exercises of this evening 
 they felt an unusual spirit of prayer ; but more par- 
 ticularly Mrs. Moore, who continued in strong prayer 
 until near midnight, when she received an assurance 
 that God had heard them, by the following word 
 i 
 
1789.] METHODIST EPISCOPAL CHURCH. 301 
 
 being deeply impressed upon her mind : — “ I have 
 heard their cry, and am come down to deliver them 
 and so strong was the conviction upon her mind that 
 she praised God for what she believed he would most 
 assuredly do. 
 
 At this very time, Wilson Lee, one of the early 
 Methodist preachers, was at New-London, Connecti- 
 cut, and had put his trunk on board of a vessel with 
 a view to go to his appointment in New-York. Con- 
 trary wind prevented his departure. On the same 
 night in which these pious females were praying in 
 their separate apartments on Long Island, for God to 
 send them a “ shepherd after his own heart,” this man 
 of God, detained by contrary winds in New-London, 
 felt an unusual struggle of mind for the salvation of 
 souls, attended with a vivid and powerful impression 
 that it was his duty to cross the Sound and go to Long 
 Island. So powerful, indeed, was this impression, 
 that though he tried to resist it, he at length resolved 
 that if a way opened he would proceed. On going 
 to the wharf next morning, he found, to his surprise, 
 a sloop ready to sail for Southold, and without farther 
 hesitancy he immediately embarked : and on landing, 
 in answer to his inquiries, was conducted to the house 
 of Mrs. Moore. On seeing him approach the house, 
 and recognizing him from his appearance for a Metho 
 dist preacher, though a total stranger, she ran to the 
 door, and saluted him in the following words : — “ Thou 
 blessed of the Lord, come in !” They mutually ex- 
 plained the circumstances above narrated, and rejoiced 
 together, “ for the consolation.” A congregation was 
 soon collected, to whom Mr. Lee preached with lively 
 satisfaction. God blessed his labors — a class was 
 
 1 
 
302 
 
 A HISTORY OF THE 
 
 [1789. 
 
 formed, and from that period the Methodists have 
 continued, with various degrees of prosperity, in 
 Southold, and gradually spread through the length 
 and breadth of the island. 
 
 Having thus noticed the progress of the work of 
 religion in different parts of the country, let us return 
 to the doings of the conference. In consequence of 
 the extension of the work on every hand, spreading 
 over such a large territory, there were two difficulties 
 which arose in the way of proceeding in the manner 
 they had done heretofore. 
 
 1. It was very inconvenient for all the members 
 of the conference to assemble together in one place 
 to transact their business. Hence, as we have already 
 seen, the bishops had appointed several separate con- 
 ferences for the despatch of their ordinary affairs. 
 
 2 . But any thing which was done in these separate 
 conferences was not binding, except simply the ordi- 
 nations and stationing the preachers, unless sanctioned 
 by them all. And as this could rarely be expected, 
 constituted 'as human nature is, it was plainly seen 
 that there was danger of their falling to pieces, or of 
 having divers administrations. 
 
 To provide against this evil, and to. remedy the 
 inconvenience above mentioned, it was determined 
 this year, as the best thing which could be devised, 
 to have a council , for the reasons and purposes, and 
 with the powers set forth in the following questions 
 and answers : — 
 
 • “ Quest. Whereas the liol ding of general conferences on 
 this extensive, continent would he attended with a. variety of 
 difficulties, and many inconveniences to the work of God ; 
 and whereas we judge it expedient that a council should he 
 
 1 
 
1789.] MEl riODIST EPISCOPAL CHURCH. 303 
 
 formed of chosen men out of the several districts as repre- 
 sentatives of the whole connection , to meet at stated times ; 
 in what manner is this council to be formed, what shall be its 
 powers , and what farther regulations shall be made concern- 
 ing it ? 
 
 “ Ans. 1st. Our bishops and presiding elders shall be 
 the members of this council ; provided, that the members 
 who form the council be never fewer than nine. And if 
 any unavoidable circumstance prevent the attendance of a 
 presiding elder at the council, he shall have authority to 
 send another elder out of his own district to represent him ; 
 but the elder so sent by the absenting presiding elder shall 
 have no seat in the council without the approbation of the 
 bishop, or bishops, and presiding elders present. And if, 
 after the above-mentioned provisions are complied with, 
 any unavoidable circumstance, or any contingencies, re- 
 duce the number to less than nine, the bishop shall imme- 
 diately summon such elders as do not preside, to complete 
 the number. 
 
 “ 2dly. These shall have authority to mature every thing 
 they shall judge expedient. 1. To preserve the general 
 union : 2. To render and preserve the external form of 
 worship similar in all our societies through the continent : 
 3. To preserve the essentials of the Methodist doctrines 
 and discipline pure and uncorrupted: 4. To correct all 
 abuses and disorders : and, lastly, they are authorized to 
 mature every thing they may see necessary for the good 
 of the church, and for the promoting and improving our 
 colleges and plan of education. 
 
 “ 3dly. Provided nevertheless, that nothing shall be re 
 ceived as the resolution of the council, unless it be assented 
 to unanimously by the council ; and nothing so assented 
 to by the council shall be binding in any district till it has 
 been agreed upon by a majority of the conference which 
 is held for that district. 
 
 1 
 
304 
 
 A HISTORY OF THE 
 
 [1789. 
 
 “ 4thly. The bishops shall have authority to summon 
 the council to meet at such times and places as they shall 
 judge expedient. 
 
 “ 5thly. The first council shall be held at Cokesbury , 
 on the firsf day of next December.” 
 
 Mr. Asbury gives the following account of the first 
 meeting of the council : — 
 
 “ Thursday, December 4. Our council was seated, 
 consisting of the following persons, viz. : Richard Ivey, 
 from Georgia ; R. Ellis, South Carolina ; E. Morris, North 
 Carolina; Phil. Bruce, north district of Virginia; James 
 O’Kelly, south district of Virginia ; L. Green, Ohio; Nel- 
 son Reid, western shore of Maryland ; J. Everett, eastern 
 shore ; John Dickens, Pennsylvania ; J. O. Cromwell, 
 Jersey ; and Freeborn Garrettson, New-York ; all our 
 business was done in love and unanimity. The concerns 
 of the college were well attended to, as also the printing 
 business. We formed some resolutions relative to econo 
 my and union, and others concerning the funds for the 
 relief of our suffering preachers on the frontiers. We rose 
 on the eve of Wednesday following. During our sitting, 
 we had preaching every night ; some few souls were 
 stirred up, and others converted. The prudence of some 
 had stilled the noisy ardor of our young people ; and it was 
 difficult to rekindle the fire. I collected about £28 for the 
 poor suffering preachers in the west. We spent one day 
 in speaking our own experiences, and giving an account 
 of the progress and state of the work of God in our several 
 districts ; a spirit of union pervaded the whole body ; pro- 
 ducing blessed effects and fruits.” 
 
 This shows the purity of mind by which those 
 were actuated to whom the affairs of the Church were 
 at that time committed. But though the preachers 
 1 
 
1789 .] METHODIST EPISCOPAL CHURCH. 305 
 
 generally voted for the plan when it was submitted 
 to them by the bishops, dissatisfaction soon sprang 
 up in their minds in reference to it, on account of its 
 being dangerous, as they thought, to their liberties. 
 It was contended that as the council was composed 
 of the bishops and presiding elders, and as the latter 
 were appointed by the bishops, and changed at their 
 pleasure, it was virtually concentrating all the au- 
 thority of the Church in the hands of the bishops, and 
 thus creating an aristocracy of power incompatible 
 with the rights and privileges of the entire body. 
 
 There was, moreover, one clause in the laws which 
 were to control them, which went to nullify their pro- 
 ceedings, and frustrate the very design for which the 
 council was constituted. It was in these words : — - 
 “ Nothing unanimously assented to by the council 
 shall be binding in any district, till it has been agreed 
 upon by a majority of the conference which is held 
 for that district. 9 ’ Such a regulation, every one must 
 perceive, tended to a dissolution of the body, by intro- 
 ducing dissensions : for it could not be expected that 
 so many independent bodies, acting separately, should 
 entirely agree in many important particulars. Such, 
 accordingly, was the opposition manifested to the 
 organization of this council, that it assembled only 
 twice, and therefore it seems unnecessary to give a 
 detailed account of its proceedings. But though it 
 had but an ephemeral existence, it evinced the neces- 
 sity more strikingly than ever of an organization which 
 should concentrate the power of the Church in some 
 body which might exercise it with prudence for the 
 general harmony of ministers and people ; and this 
 was afterward provided for in a General Conference, 
 20 1 
 
A HISTORY OF THE 
 
 306 
 
 [1789 
 
 which should meet once in four years, at such time 
 and place as might be agreed upon. 
 
 This year I find the first mention made of a book 
 steward. And as the printing and circulating of re- 
 ligious books forms a very important feature in the 
 economy of our Church, this seems the most proper 
 place to give some account of this establishment. 
 
 Among the means adopted by Mr. Wesley for the 
 diffusion of gospel truth and holiness, and for guard- 
 ing his people against erroneous doctrines, was that 
 of printing and circulating books ; hence he esta- 
 blished a press under his own control. Here his 
 own works, and those he extracted from others, were 
 printed ; and they were distributed by his preachers 
 as extensively as possible among the people. What- 
 ever profits might arise from the sale of these books 
 were to be appropriated to charitable purposes, and 
 to assist in spreading the gospel by means of an 
 itinerant ministry. The establishment thus begun by 
 Mr. Wesley, has been carried on by the Wesleyan 
 Methodists in England to this day ; and has been one 
 of the most powerful auxiliaries in promoting the 
 cause of Christ by that body of ministers. 
 
 In 1778 Mr. Wesley commenced the publication 
 of the Arminian Magazine, a periodical filled with 
 various sorts of information, containing a museum of 
 divinity and a great variety of miscellaneous reading. 
 It has been continued, greatly enlarged, since his 
 death to this day, now called the Wesleyan Methodist 
 Magazine, making in all sixty large volumes. 
 
 In the early history of Methodism in this country, 
 the preachers were supplied with books from Eng- 
 land. But this method of procuring supplies became 
 J 
 
1789 ., METHODIST EPISCOPAL CHURCH. 307 
 
 troublesome and expensive, which led to the establish 
 ment of a similar agency here, for the supply of the 
 people in useful knowledge. By a reference to the 
 books of the agency, in the handwriting of John 
 Dickens , who was the first book-steward, it appears 
 that the first book printed was “ A Kempis.” This 
 entry is dated August 17, 1789. The first volume 
 of the Arminian Magazine was published the same 
 year, also the Hymnbook, Saints’ Rest, and Primi- 
 tive Physic. 
 
 I merely notice this here, intending hereafter to 
 devote a chapter to a complete history, of this institu- 
 tion, its objects, and the influence it has exerted on 
 the community. 
 
 Robert Ayers and William Patridge desisted from 
 traveling this year. 
 
 The following preachers had died : — 
 
 1. Henry Bingham , a native of Virginia. He had 
 been four years in the ministry, had labored success- 
 fully as a pious, humble man, and died in peace. 
 
 2. William Gill. He was a native of the state 
 of Delaware, and had been in the ministry about 
 twelve years, and stood among the first in the con- 
 ference, both for his experience and knowledge of 
 divine things. He was therefore an able preacher, 
 and a deeply devoted man of God, inspiring confidence 
 in his wisdom and integrity by all who knew him ; 
 and in his death religion shone most conspicuously 
 by enabling him to die in the triumphs of faith. 
 
 3. John Cooper , who had traveled fifteen years, 
 and w r as greatly beloved by all who knew him, as a 
 pious and holy man. He had been the subject of 
 
 1 
 
308 
 
 A HISTORY OF THE 
 
 [ 1790 . 
 
 much affliction, but bore it all without murmuring, 
 and finally ended his days in peace. 
 
 4. James White , a native of Maryland. He had 
 been about eight years in the work of the ministry, 
 was much esteemed as a pious and faithful man of 
 God, successful in his work, and resigned in his 
 death. 
 
 5. Francis Spry. He had traveled four years 
 only, was a man of a pious life, of sound judgment, 
 a useful preacher, and patient and resigned in his 
 death. 
 
 
 Numbers in the Church . 
 
 
 
 Whites. Colored. 
 
 Total. 
 
 Preachers. 
 
 This year, 
 
 35,019 8,243 
 
 43,262 
 
 196 
 
 Last year, 
 
 30,809 6,545 
 
 37,354 
 
 166 
 
 Increase, 
 
 4,210 1,698 
 
 5,908 
 
 30 
 
 1790. The following conferences were held this 
 year: — February 15th, in Charleston, South Caro- 
 lina; March 2d, in Georgia; April 26th, in Ken- 
 tucky; May 17th, in Holstein; May 24th, in North 
 Carolina; June 14th, Lane’s Church; July 29th, in 
 Uniontown, Pennsylvania ; August 26th, in Lees- 
 burgh, Virginia ; September 6th, in Baltimore, Mary- 
 land ; September 11th, in Cokesbury, Maryland; 
 September 16th, at Duck Creek; September 22d, in 
 Philadelphia ; September 28th, in Burlington, New- 
 Jcrscy ; October 4th, in Ncw-York. 
 
 Twenty new circuits were added to the list, as 
 follows : — Savannah , Savannah Town , and Catawha , 
 in the southern part of the work ; Lexington , Lime- 
 stone, Madison , Russel , Green , and Lincoln , in the 
 1 
 
1790.] METHODIST EPISCOPAL CHURCH. 309 
 
 western country ; Contentney , in the lower part of 
 North Carolina ; Surry , in the South of Virginia ; 
 Stafford and Kanawha , in the northern part of the 
 state ; South River , in Maryland ; Bethel and Ran- 
 dolph, in New-Jersey ; New- Haven , Hartford , and 
 Litchfield , in Connecticut ; and Boston , in Massachu- 
 setts. 
 
 We find the following question and answer in the 
 minutes of this year : — 
 
 4 4 Quest. What can be done in order to instruct poor 
 children, white and black, to read ? 
 
 44 Arts. Let us labor, as the heart and soul of one man, 
 to establish Sunday schools in or near the place of public 
 worship. Let persons be appointed by the bishops, elders, 
 deacons, or preachers, to teach, gratis, all that will attend 
 and have a capacity to learn, from six o’clock in the morn- 
 ing till ten, and from two o’clock in the afternoon till six, 
 where it does not interfere with public worship. The 
 council shall compile a proper school-book, to teach them 
 learning and piety.” 
 
 This is the first account we have of Sabbath 
 schools in this country; and they appear to have been 
 established chiefly for the instruction of children, whe- 
 ther white or black, who had not the advantages of 
 day schools. It was found, however, on experiment, 
 that it was extremely difficult to induce those children 
 to attend the schools, and in a short lime the teachers, 
 who had tendered their services gratuitously, became 
 discouraged, and the schools were discontinued. 
 
 Such schools had been in successful operation in 
 England for several years, were warmly patronized 
 by Mr. Wesley, his preachers and people, and were 
 exerting a salutary influence on the poorer part of the 
 
 1 
 
310 
 
 A HISTORY OF THE 
 
 [1790. 
 
 rising generation. In this country, it seems, the Me- 
 thodists at that time were alone in their efforts to 
 introduce this mode of instruction among the children 
 and youth of their congregations ; and hence, not suc- 
 ceeding according to their wishes, prematurely laid it 
 aside. They scarcely thought, it is presumed, that 
 this practice would thereafter be so generally adopted 
 as it since has been, by Christian denominations, and 
 become such an integral part of religious instruction. 
 May it never be discontinued, until the whole popula- 
 tion of our globe shall become imbued with the light 
 and power of Christianity ! 
 
 This year was also distinguished by several power- 
 ful revivals of religion. Speaking of the conference 
 which was held in Charleston, South Carolina, Bishop 
 Asbury says, “ I have felt fresh springs of desire in 
 my soul for a revival of religion. O may the work 
 be general and then remarks that, after preaching, 
 “ extracts from sundry letters from New-York and 
 Baltimore were read in the congregation, at which 
 saints and sinners were affected.” 
 
 After the close of the conference he set off on a 
 journey to Kentucky, which was then a comparative 
 wilderness. In this tour he crossed the Alleghany 
 Mountains, which, in some places, he says, “ were 
 rising before him like the roof of a house.” “ Those 
 who wish,” lie adds, “ to know how rough it is, may 
 tread in our path. What made it worse to me was, 
 that while I was looking to see what had become of 
 my guide, 1 was carried off with full force against a 
 tree that hung across the road some distance from the 
 ground, and my head received a very great jar, which, 
 however, was lessened by my having on a hat that 
 1 
 
1790.] METHODIST EPISCOPAL CHURCH. 311 
 
 was strong in the crown.” After pushing their way 
 chrough the wilderness, often having to swim the 
 creeks with their horses, sleep in log huts, or encamp 
 in the woods, he makes the following entry in his 
 Journal: — “From December 14, 1789, to April 20, 
 1790, we compute to have traveled two thousand five 
 hundred and seventy-eight miles. Hitherto has the 
 Lord helped. Glory ! glory to our God !” And the 
 reader will recollect that neither steamboats nor rail- 
 roads were in use in those days ; but they were forced 
 to wend their way through the new settlements in the 
 best way they could, chiefly on horseback. As to the 
 preachers who traveled this rough and poor country, 
 they had to submit to all manner of hardships, so that 
 Bishop Asbury says of them, “ I found the poor 
 preachers indifferently clad, with emaciated bodies, 
 and subject to hard fare ; but I hope they are rich 
 in faith.” 
 
 That the reader may see the difficulties with which 
 these primitive Methodist preachers had to contend, 
 as well as the hardships and privations they endured, 
 the following extracts from Bishop Asbury’s Journal 
 are given : — 
 
 After crossing the Kentucky River he says, — 
 
 “ I was strangely outdone for want of sleep, having been 
 greatly deprived of it in my journey through the wilder- 
 ness, which is like being at sea in some respects, and in 
 others worse. Our way is over mountains, steep hills, 
 deep rivers, and muddy creeks ; a thick growth of reeds 
 for miles together ; and no inhabitants but wild beasts and 
 savage men. Sometimes, before I was aware, my ideas 
 would be leading me to be looking out ahead for a fence, 
 and I would, without reflection, try to recollect the houses 
 
 1 
 
312 
 
 A HISTORY OF TF fl 
 
 [1790. 
 
 we should have lodged at in the wilderness. I slept about 
 an hour the first night, and about two the last. We ate 
 no regular meal ; our bread grew short, and I was very- 
 much spent.” 
 
 Bishop Asbury stopped at the house of a gentle- 
 man whose wife, a now,” he says, “a tender, gracious 
 soul, was taken a prisoner by the Indians during the 
 
 last war, and carried to Detroit.’’ He then adds, — 
 
 ♦ 
 
 “ I saw the graves of the slain — twenty-four in one 
 camp. I learn that they had set no guard, and that they 
 were up late playing at cards. A poor woman of the com- 
 pany had dreamed three times that the Indians had sur- 
 prised and killed them all : she urged her husband to 
 entreat the people to set a guard, but they only abused him 
 and cursed him for his pains. As the poor woman was 
 relating her last dream the Indians came upon the camp : 
 she and her husband sprang away, one east, the other 
 west, and escaped. She afterward came back, and wit- 
 nessed the carnage. These poor sinners appeared to be 
 ripe for destruction. I received another account of the 
 death of another wicked wretch who was shot through the 
 heart, although he had vaunted with horrid oaths that no 
 Creek Indian could kill him. These are some of the 
 melancholy accidents to which the country is subject for 
 the present.” 
 
 This shows the jeopardy to which those were often 
 exposed who traversed this newly settled country in 
 quest of immortal souls, and the intrepidity displayed 
 in encountering these “ perils by land,” by those who 
 first penetrated these western wilds as heralds of 
 peace and good will. In Lexington, Bishop Asbury 
 met the preachers in conference, the business of 
 1 
 
1790.] METHODIST EPISCOPAL CHURCH. 313 
 
 which, he says, they “ went through with in great 
 love and harmony.” They had preaching at “ noon 
 and night, souls were converted, and the fallen re- 
 stored. My soul,” he adds, 
 
 ‘‘has been blessed among these people, and I am ex- 
 ceedingly pleased with them. I would not, for the worth 
 of all the place, have been prevented in this visit, having 
 no doubt but that it will be for the good of the present and 
 rising. generation. It is true, such exertions of mind and 
 body are trying ; but I am supported under it : if souls are 
 saved, it is enough.” 
 
 At this conference a plan was devised for a district 
 school, and three hundred dollars were subscribed, in 
 land and money for its establishment. The school 
 afterward went into operation, but for want of ade- 
 quate support was finally discontinued. After visiting 
 some places on the west of the mountains, Bishop 
 Asbury set off on his return to the Atlantic states. 
 The following is his own account of the manner in 
 which this tedious journey was performed : — 
 
 “ Monday 24. We set out on our return through the 
 wilderness with a large and helpless company ; we had 
 about fifty people, twenty of whom were armed, and five 
 of whom might have stood fire. To preserve order and 
 harmony, we had articles drawn up for, and signed by our 
 company, and I arranged the people for traveling accord- 
 ing to the regulations agreed upon. Some disaffected 
 gentlemen, who would neither sign nor come under disci- 
 pline, had yet the impudence to murmur when left behind. 
 The first night we lodged some miles beyond the Hazel- 
 patch. The next day we discovered signs of Indians, and 
 some thought they heard voices ; we therefore thought it 
 
 1 
 
314 
 
 A HISTORY OF THE 
 
 [1790. 
 
 best to travel on, and did not encamp until three o’clock, 
 halting on the east side of Cumberland Rivers We had 
 gnats enough. We had an alarm, but it turned out to be a 
 false alarm. A young gentleman, a Mr. Alexander, be- 
 haved exceedingly well ; but his tender frame was not 
 adequate to the fatigue to be endured, and he had well nigh 
 fainted on the road to Cumberland Gap. Brother Massie 
 was captain ; and finding I had gained authority among 
 the people, I acted somewhat in the capacity of an adjutant 
 and quarter-master among them. At the foot of the*moun- 
 tain the company separated ; the greater part went on with 
 me to Powell’s River ; here we slept on the earth, and 
 next day made the Grassy Valley. Several of the company, 
 who were not Methodists, expressed their high approba- 
 tion of our conduct, and most affectionately invited us to 
 their houses. The journeys of each day were as follows : 
 Monday, forty-five miles ; Tuesday, fifty miles ; Wednes- 
 day, sixty miles.” 
 
 From this time Bishop Asbury traveled very ex- 
 tensively through the several states where Methodist 
 societies had been established, and contributed much 
 by his labors to promote the work of God, which was 
 extending powerfully in many places, and particularly 
 in some parts of New-England, under the labors of 
 the Rev. Jesse Lee and his helpers. 
 
 This year Methodism was introduced into the city 
 of Boston. It is true, that about eighteen years pre- 
 vious to this time, Mr. Boardman had visited Boston, 
 and formed a small society ; but as he was not suc- 
 ceeded by any minister of the same order, the society 
 gradually diminished, and finally became extinct. Mr. 
 Garrcttson had also passed through Boston, on his 
 way from Nova Scotia, and preached a few sermons 
 1 
 
1790.] METHODIST EPISCOPAL CHURCH. 315 
 
 in a private house ; but no society had been formed 
 by him. On the arrival of Mr. Lee, no house could 
 be procured for preaching ; he therefore went upon 
 the Common, stood upon a table, and began to sing 
 and pray. When he commenced there were only 
 four persons present ; but before he had concluded 
 there had collected, as he thought, not less than three 
 thousand. The word preached had an effect upon 
 the minds of a few who attended, so that on the next 
 Sabbath, at the same place, the number of hearers 
 was greatly increased ; and a way was thus opened 
 for the establishment of a small society in the town 
 of Boston. It is an evidence, however, of the deter- 
 mined opposition which was felt here to Methodism, 
 that Mr. Lee was in the city for about a week, using 
 ‘every means in his power to procure a house to pr.each 
 in, but was denied in every instance in which he made 
 application either publicly or privately, and was finally 
 forced either to abandon the place without preaching 
 at all, or to go on to the Common. Here, therefore, 
 he set up his banner in the name of the Lord, and 
 many have since, though not without much hard toil- 
 ing and many privations, flocked around it. 
 
 While in Boston, Mr. Lee received an invitation 
 from a gentleman in Lynn, about ten miles from 
 Boston, for him to visit that place. This gentleman, 
 a Mr. Benjamin Johnson, had heard Methodist preach- 
 ing about twenty years before, in one of the southern 
 states. Mr. Lee was, therefore, very cordially re- 
 ceived, and he soon found himself among “ a people 
 prepared of the Lord” to embrace the pure doctrines 
 of Jesus Christ. After giving an account of a sermon 
 he had delivered at Mr. Lye’s, at Wood End, he says, — 
 
 1 
 
316 
 
 A HISTORY OF THE 
 
 [1790. 
 
 “ I felt great enlargement of heart, and much of the 
 divine presence, while I was warning the people not to 
 be deceived. The presence of God was in the assembly, 
 and some of the hearers appeared to oe greatly lifted up 
 in love and thankfulness. O ! that God may continue these 
 serious impressions in their minds, till they are brought to 
 the knowledge of God. I have not met with a company 
 of people for a long time that had so much of the appear- 
 ance of a Methodist congregation as this.” 
 
 The word preached in Lynn took such effect that 
 In about two months after Mr. Lee first visited the 
 place, February 20, 1791, a society of thirty mem- 
 bers was formed, and by the month of May following 
 upward of seventy had received certificates that they 
 attended Methodist meeting. So rapidly did the work 
 progress, that on the 14th of June following, they- 
 began to build a house of worship ; and “ the people 
 had such a mind to work” that the house was raised 
 on the 21st, and dedicated on the 26th of the same 
 month. This is said to have been the first Methodist 
 church which was built in the state of Massachusetts. 
 
 Many other towns in this state were visited by Mr. 
 Lee in the course of this year ; in all which, notwith- 
 standing the opposition generally manifested by the 
 settled clergy and many of their congregations, he 
 found access to the people. Salem, Newburyport, 
 Danvers, Marblehead, and Charlestown were severally 
 visited, and regular preaching established ; and a 
 foundation was thus laid for Methodism in that land 
 of the “ pilgrim fathers.” 
 
 The circuits also in Connecticut were greatly en 
 larged, and several new ones added by those enter 
 prising preachers who followed in the track of Mr 
 
 1 
 
1790.] METHODIST EPISCOPAL CHURCH. 317 
 
 Lee. Many amusing and instructive anecdotes might 
 be related respecting the manner in which these 
 preachers were received and treated in this part of 
 the country. As they did not suppose any man could 
 be qualified to preach the gospel without a classical 
 education, almost the first question asked by the 
 ministers with whom they came in contact would be, 
 whether they had a “ liberal education.” Mr. Lee 
 was a shrewd man, and was seldom at a loss for an 
 answer suited to the occasion. He says, in one place, 
 “ The woman of the house asked me a few questions, 
 and in a little time wanted to know if I had a liberal 
 education. I told her I had just education enough to 
 carry me through the country.” Soon after a similar 
 question was propounded to him by one of the princi- 
 pal men of the town, before he would give his consent 
 for Mr. Lee to preach in the court house, to whom 
 he replied, “ I have nothing to boast of, though I have 
 education enough to carry me through the country.” 
 On another occasion, a young lawyer, with a view to 
 puzzle Mr. Lee, addressed him in Latin, to whom he 
 replied in German — a language not understood by 
 either the speaker or his friends, who were anxiously 
 listening to the conversation. “ There,” said a gentle- 
 man who was in the secret of the lawyer’s intentions, 
 “ the preacher has answered you in Hebrew, and 
 therefore he must be a learned man.” This repartee 
 of Mr. Lee silenced the inquisitiveness of the facetious 
 lawyer, and gave the former the decided advantage 
 over his antagonist. 
 
 But the most effectual method adopted by the Me- 
 thodist preachers was, when they came in company 
 with those who were fond of disputations, and this 
 
 1 
 
318 
 
 A HISTORY OF THE 
 
 [1790. 
 
 was very general in New-England, to urge upon the 
 people the necessity of being soundly converted to 
 God, and of enjoying an evidence of their acceptance 
 in his sight, through faith in the Lord Jesus. And 
 through their persevering diligence in this good work, 
 God blessed their labors abundantly in various places, 
 so that a foundation was laid by their labors and pri- 
 vations for that extensive spread of evangelical prin- 
 ciples and piety which we have lived to see in that 
 part of our country. 
 
 But the most difficult place to plant the tree of 
 Methodism was in the city of Boston. It was a con- 
 siderable time, as already related, before they could 
 procure even a private house to preach in ; and when 
 they succeeded thus far, such was the general preju- 
 dice against them that they could not long retain pos- 
 session of it. At length they succeeded in obtaining 
 the use of a school-house, but this was soon after 
 denied them. They then rented a chamber in the 
 north end of the town, where they continued regularly 
 for a considerable time. A small society had been 
 formed on the 13th of July, 1792, and though few 
 in number, and generally poor, with a view to obviate 
 the difficulties they had to contend with, they under- 
 took to build a house of worship. To aid them in 
 this pious design, money was begged for them on the 
 eastern shore of Maryland, in the state of Delaware, 
 Philadelphia, and in New-York. By the aid thus 
 afforded they were encouraged to proceed in their 
 labors; and on the 28th day of August, 1795, the 
 corner stone for the first Methodist church was laid 
 m Boston. It was a wooden building, forty-six feet 
 in length and thirty-six in breadth. At this time there 
 1 
 
1790.] METHODIST EPISCOPAL CHURCH. 319 
 
 were but forty-two members in the Church in Boston, 
 two of whom were colored persons. After the open- 
 ing of this house the congregation very considerably 
 increased, especially in the evenings, at which time 
 many, who were ashamed to be seen going to a Me- 
 thodist meeting by daylight, would assemble to hear 
 the “ strange doctrine,” as it was called. 
 
 In Salem, on some of his first visits, Mr. Lee was 
 invited by the minister, the Rev. Mr. Hopkins, into 
 his pulpit; but at length he was informed by Mr. Hop- 
 kins, that though he could not find any particular fault 
 with his preaching, yet such was the opposition of 
 some of his people, that he thought it not prudent to 
 admit Mr. Lee to his pulpit any more. Mr. Lee 
 then thanked him for his former kindness, and they 
 parted with mutual good will. 
 
 Hitherto I have recorded the names of those who 
 were located, expelled, or had died ; but as the con- 
 tinuance of these records would swell this history 
 beyond reasonable bounds ; and as their names, with 
 a brief sketch of the characters of those who had died 
 in the work, will be found in the minutes of the con- 
 ferences, it is thought to be inexpedient to insert the 
 names of all such, but only those wdio may have been 
 most eminently useful in the cause of God. 
 
 This year eight received a location, and three had 
 departed this life. One of these last, John Tunnel y 
 was elected to the office of an elder at the Christmas 
 conference in 1784, and was eminently useful as a 
 minister of Christ. He had traveled extensively 
 throughout the United States, was highly esteemed 
 for the depth and uniformity of his piety, his indefa- 
 tigable labors, and his commanding talents as a 
 
 1 
 
320 
 
 A HISTORY OF THE 
 
 [1791. 
 
 preacher. He died in great peace near the Sweet 
 Springs, in Virginia, the Church deeply lamenting the 
 loss of such a devoted and useful servant. 
 
 Numbers in the Church . 
 
 Whites. Colored. Total. Preachers. 
 
 This year, 45,949 1 1,682 57,631 227 
 
 Last year, 35,019 8,243 43,262 196 
 
 Increase, 10,930 3,439 14,369 31 
 
 This was by far the largest increase which had 
 been realized in any one year, and shows the happy 
 effects of the revivals we have mentioned. 
 
 1791. There were thirteen conferences held this 
 year, at the following times and places : — -At Charles- 
 ton , South Carolina, on the 2 2d of February ; in 
 Georgia , the 16th of February; at Mr. Knight's , 
 North Carolina, on the 2d of April ; at Petersburg h, 
 Virginia, on the 20th of April ; at Hanover , on the 
 26th of April ; in Alexandria , District of Columbia, 
 on the 2d of May ; in Baltimore , on the 6th of May; 
 at Duck Creek , on the 13th of May; in Philadelphia , 
 on the 18th of May; in New-York , on the 26th of 
 May ; in Connecticut , on the 23d of July; in Union 
 town , on the 28th of July ; in Albany , on the 23d 
 of August. 
 
 Ten new circuits were added to the list, namely 
 Edtsto Island , in South Carolina; Union , in Virginia; 
 (lit ecu Anne's , in Maryland ; Northumberland , in 
 Pennsylvania; Otsego and Saratoga , in New-York 
 Stockbridge, in Massachusetts ; and Kingston , in 
 Upper Canada. Boston was exchanged for Lynn in 
 the minutes. 
 
 1 
 
1791.] METHODIST EPISCOPAL CHURCH. 321 
 
 As this is the first notice we have of a circuit in 
 Canada, it is considered expedient to give some ac- 
 count of the state of things in that country. 
 
 Though Canada was discovered by the English as 
 early as 1497, yet it was first settled by the French 
 in 1608. In 1763, after the capture of Quebec by 
 General Wolfe, the whole country passed into the hands 
 of the English, and so remains to the present day. 
 
 As this country was first settled by the French, 
 the Roman Catholic religion chiefly prevailed there, 
 but more particularly in the lower province. After 
 the conquest of the country by the English, the 
 Church of England was established by law, though at 
 the same time the Roman Catholic Church had all 
 their religious rights and privileges guarantied to them 
 by an act of the king and parliament of Great Britain. 
 These provisions, however, did not exclude other sects 
 from settling among them, and of enjoying their re- 
 spective peculiarities, with the exception of solemn 
 izing the rites of matrimony. 
 
 But while the great majority of the people of Lower 
 Canada were French Catholics, the upper province 
 was settled principally by Protestant refugees from 
 the United States, disbanded soldiers from the British 
 army, and by English, Scotch, and Irish emigrants ; 
 but at the time of which we are now speaking, the 
 country was extremely destitute of the word and ordi- 
 nances of Christianity. For though the English 
 Church had a name to live there, but few of her 
 ministers were found among the people, and even 
 these few were destitute of the requisite qualifications 
 of ministers of the sanctuary. Hence the people 
 generally were living in ignorance of God, alike des- 
 21 1 
 
322 A HISTORY OF THE [1791. 
 
 titute of the ordinances of religion for themselves, and 
 the means of education for their children. 
 
 In this state of things, Upper Canada was visited 
 by William Losee, a member of the New-York con- 
 ference, in the year 1791. He went through the 
 wilderness of the western part of the state of New- 
 York, suffering numerous privations and hardships, 
 and crossed the lower part of Lake Ontario to King- 
 ston. In attempting to form a circuit along the banks 
 of the lake and of the bay of Quinte, he found here 
 and there an individual who had heard the Methodist 
 preachers in England or in the United States. By 
 these he was cordially received ; and he succeeded in 
 forming a circuit, and establishing a few classes. The 
 next year Darius Dunham was sent to Canada. He 
 and brother Losee extended their labors from the bay 
 of Quinte down the banks of the river St. Lawrence, 
 forming what was called the Oswegotchie circuit ; and 
 the next year there were returned on the minutes of 
 conference, as the fruit of their labors, one hundred 
 and sixty-five members of the Church. 
 
 From this time the work of God went on gradually 
 in Canada, until it eventuated in one of the most glo 
 rious revivals of religion we have on record in these 
 
 o 
 
 modern days. It will be noticed more particularly in 
 the proper place. 
 
 This year, with a view to guard against imposture, 
 the brethren and friends were cautioned, in the minutes 
 of conference, to which Mr. Hamitt took exceptions, 
 and which has been before quoted, against receiving 
 any in the character of Methodist preachers, unless 
 they came recommended by the proper authorities of 
 the Church. Perhaps no people have been more ex- 
 1 
 
1791 .] METHODIST EPISCOPAL CHURCH. 323 
 
 posed to impositions of this character than the Me- 
 thodists ; by reason of their peculiar organization, and 
 the constant habit, at that time especially not much 
 practiced by other denominations, of itinerating so 
 extensively through the country, and the numerous 
 emigrants from Europe, many of whom, having lost 
 their character at home, sought a shelter from their 
 disgrace in America. Yet there is no necessity of 
 suffering from these impostors, if the people would 
 only examine those who come among them in the 
 character of preachers, and ascertain whether or not 
 they are furnished with proper credentials. 
 
 This year was also highly favored with the outpour- 
 ings of the Spirit of God in many places. In New-Eng 
 land especially many doors were opened, and solicita 
 tions sent for Methodist preaching, notwithstanding the 
 opposition which was manifested to the peculiarities 
 of Methodism. The doctrines of universal redemp- 
 tion, conditional election and perseverance, and more 
 especially of Christian perfection, were most violently 
 opposed by the “ standing order” in this country, and 
 the preachers were frequently called upon to defend 
 these truths against subtle and powerful adversaries. 
 Alhough they in general endeavored to avoid disputa- 
 tions of this character, they were often reluctantly 
 drawn into them in the midst of the people, or they 
 must abandon to their antagonists what they considered 
 the truths of God. Their doctrines, however, gra- 
 dually gained upon the understandings and affections 
 of many of the people, and commended themselve.s to 
 their approbation by the happy effects which they 
 produced in the hearts and lives of such as had em 
 braced them. 
 
 1 
 
324 
 
 A HISTORY OF THE 
 
 [1791 
 
 Dr. Coke and Bishop Asbury traveled extensively 
 through the southern states, and rejoiced together in 
 beholding the prosperity of the work of God in many 
 places. We have already seen that the Council had 
 become unpopular among the preachers, and that they 
 were obliged, after the second year’s trial, to abandon 
 it. It seems that, among others who were much op- 
 posed to committing the affairs of the Church to so 
 few hands, James O’Kelly was one of the foremost, 
 and that by letters from him Dr. Coke’s mind had 
 become influenced against it. Hence Bishop Asbury, 
 with whom the Council was a favorite, remarks, “ I 
 found the doctor had much changed his sentiments 
 since his last visit to this continent, and that these 
 impressions still continued. I hope to be enabled to 
 give up for peace’ sake, and to please all men for 
 their good to edification.” In this spirit of sacrifice 
 he yielded to the general wish for the substitution of 
 a General Conference in the place of the Council. 
 
 After traversing the southern and middle states, 
 generally preaching every day, Bishop Asbury, for 
 the first time, visited New-England this year; and 
 the following extracts from his Journal will show how 
 he felt on his entrance into this land of the Puritans, 
 and what were his first impressions on beholding the 
 
 state of things here. Under date of June 4, he says,— 
 
 \ 
 
 “ I went on to Redding. Surely God will work powerfully 
 among these people, and save thousands of them.” — “ This 
 country is very hilly and open, not unlike that about the 
 Peak of Derbyshire. I feel faith to believe that this visit 
 to New-England will be blessed to my own soul, and to 
 the souls of others. Wo arc now in Connecticut, and 
 never out of sight ol a house, and sometimes we have a 
 1 
 
1791.] METHODIST EPISCOPAL CHURCH. 325 
 
 view of many churches and steeples, built very neatly of 
 wood. 5 ’ — “ There may have been a praying ministry and 
 people here, but I fear they are now spiritually dead, and 
 am persuaded that family and private prayer is very little 
 practiced. Could these people be brought to constant, fer- 
 vent prayer, the Lord would come down and work wonders 
 among them.” 
 
 From this place he traveled through various towns, 
 preaching the “ gospel of the kingdom” to all who 
 would come and hear, and on the 9th came to the 
 pleasant city of New-Haven, the Athens of New- 
 England. His appointment having been published in 
 the newspapers, many came to hear, among whom 
 was the president of Yale College, the Rev. Dr. Stiles, 
 and several other clergymen. He remarks, that 
 though they heard with attention and gravity,. yet, after 
 meeting, no one asked him to his house ; and though 
 he attended the college at the hour of prayer, no one 
 gave him an invitation to visit the interior of the col- 
 lege buildings. This cold reception, he says, reminded 
 him of the words of Mr. Whitefield to Messrs. Board- 
 man and Pillmoor, on their arrival in America : — 
 “ Ah,” said he, “ if ye were Calvinists, ye would take 
 the country before ye.” “ Should Cokesbury or Bal- 
 timore,” he adds, “ ever furnish the opportunity, I, in 
 my turn, will requite their behavior by treating them 
 as friends, brethren, and gentlemen. The difficulty 
 I met with in New-Haven for lodging, and for a place 
 to hold meeting, made me feel and know the worth 
 of Methodists more than ever.” 
 
 From New-Haven Bishop Asbury passed on through 
 Middletown to New-London, and thence to Providence 
 in Rhode Island where he took sweet counsel with 
 
 1 
 
326 
 
 A HISTORY OF THE 
 
 L1791. 
 
 the Rev. Mr. Snow, a pious Congregational minister, 
 then aged about seventy years, who had been brought 
 to the knowledge of the truth by the Rev. Mr. Ten- 
 nant, “ whose memory,” says the bishop, “ I revere.” 
 Of the people of Providence he makes the following 
 remarks : — 
 
 “ They appear to be prudent, active, frugal ; cultivating 
 a spirit of good family economy ; and they are kind to 
 strangers. They have frequently had revivals of religion. 
 I had faith to believe the Lord would shortly visit them again, 
 and that even we shall have something to do in this town.” 
 
 From Providence he went on to Boston, where he 
 met with a very cold reception, owing to the want of 
 boldness and energy in the few who professed to be 
 friends. Such were the discouragements thrown in 
 his way in this place that he says, “ I have done with 
 Boston until we can obtain a lodging, a house to 
 preach in, and some to join us.” In Lynn he met 
 with a most cordial and welcome reception, and says, 
 which indeed is proved to have been prophetic, “Here 
 we shall make a firm stand, and from this central 
 point, from Lynn, shall the light of Methodism radiate 
 through the state.” 
 
 o * 
 
 From hence he passed on through Worcester and 
 the intervening towns to Hartford, and from thence 
 to Albany, N. Y., where he arrived on the 20th of 
 July. After a short review of his recent travels in 
 New-England, and observations upon the religious 
 state of the people, lie says, — • 
 
 “ I am led to think the eastern church will find this say 
 ing hold true in regard to the Methodists, 1 1 will provoke 
 you to jealousy by a people that were no people ; and by a 
 
 1 
 
1791.] METHODIST EPISCOPAL CHURCH. 327 
 
 foolish nation will I anger you' They have trodden upon 
 the Quakers, the Episcopalians, the Baptists — see now if 
 the Methodists do not work their way.” 
 
 I have been thus particular in following the first 
 tour made by Bishop Asbury into New-England, that 
 the reader may see with w r hat indefatigable industry 
 this man of God fulfilled the high and important office 
 he sustained in the Methodist Church, and the influ- 
 ence which his labors exerted in the cause of Christ 
 in that part of our country. His office was no sine- 
 cure, but one of increasing toil and sacrifice, and in 
 the exercise of it he gave the most devoted attention / 
 to the best interests of mankind ; nor were his im 
 pressions respecting the state of things in New-Eng- 
 land, and his anticipations of the success of Methodism 
 among that people, either erroneous or chimerical ; for 
 they have since been verified by the course of events. 
 From this land,* where Christianity was interwoven with 
 the civil institutions, have- shot forth those branches 
 which have since extended even to the far west, and 
 are now flourishing in all the freshness of perennial 
 growth in those new T states and territories. 
 
 This year was distinguished by the death of that 
 eminent man of God and founder of Methodism, the* 
 Rev. John Wesley. Dr. Coke and Bishop Asbury 
 were in Virginia when this melancholy news reached 
 them ; and the following are the reflections which the 
 latter makes on hearing this mournful event : — 
 
 “ The solemn news reached our ears that the public 
 papers had announced the death of that dear man of God, 
 John Wesley. He died in his own house in London, in 
 the eighty-eighth year of his age, after preaching the gos- 
 pel sixty-four years. When we consider his plain and 
 
 1 
 
328 A HISTORY OF THE [ 1791 . 
 
 nervous writings ; his uncommon talent for sermonizing 
 and journalizing ; that he had such a steady flow of animal 
 spirits ; so much of the spirit of government in him ; his 
 knowledge as an observer ; his attainments as a scholar ; 
 his experience as a Christian ; I conclude his equal is not 
 to be found among all the sons he hath brought up ; nor 
 his superior among all the sons of Adam he may have left 
 behind. Brother Coke was sunk in spirit, and wished to 
 hasten home immediately. For my part, notwithstanding 
 my long absence from Mr. Wesley, and a few unpleasant 
 expressions in some of the letters the dear old man has 
 written to me, occasioned by the misrepresentations of 
 others, I feel the stroke most sensibly ; and I expect I 
 shall never read his Works without reflecting on the loss 
 which the church of God and the world have sustained by 
 his death.” 
 
 The death of Mr. Wesley, though from his great 
 age it must have been generally expected by his 
 friends, was an event mournfully felt throughout the 
 Christian church, and more especially through all the 
 ranks of Methodism. His character is now so well 
 known that it is scarcely necessary to add any thing 
 here to what has already been said in the published 
 accounts of this great and good man. As long as 
 pure Christianity shall remain, so long will the name 
 of Wesley be held in grateful remembrance. For 
 among all those who have been raised up in modern 
 days to revive and diffuse abroad, the pure principles 
 of the gospel, no one shone so conspicuously, nor 
 exerted such a holy and extensive influence, as did 
 John Wesley. His writings will speak for him, and 
 proclaim him the sound divine, the ripe and finished 
 scholar, the deep and sincere Christian, and a man of 
 
1791.1 METHODIST EPISCOPAL CHURCH. 329 
 
 the mo§t enlarged philanthropy, so long as pure Chris- 
 tianity shall be held in esteem, while the scribblings 
 of his defamers shall be held in execration by all pious 
 and well-informed Christians. And the society he 
 was instrumental in raising up and establishing in 
 Great Britain, as well as the Church which was or- 
 ganized under his direction in America, shall remain 
 as monuments of his wisdom in devising and execut- 
 ing plans for the diffusion of gospel truth and holiness, 
 and for the permanent establishment of such associa- 
 tions as shall be instrumental in transmitting these 
 blessings from generation to generation. 
 
 That the Church, in both hemispheres, should 
 mourn the loss of such a man is nothing more than 
 what could have been expected, while the fact that he 
 had been instrumental in raising up men, as his sons 
 in the gospel, competent to carry out, and to continue 
 in operation, the plans he had devised for the salva- 
 tion of the world, evinces the wisdom and energy with 
 .which he had applied himself to his work. While, 
 therefore, his weeping friends stood around his bed, 
 and heard his last dying words, “ The best of all is, 
 God is with us,” they gathered fresh courage to trust 
 in the God of his life for a continuance of his bless- 
 ing upon his mourning Church. 
 
 In consequence of this afflictive intelligence, Dr. 
 Coke hastened to prepare for his departure from the 
 continent, that he might mingle his sorrows with his 
 brethren in Europe over the loss they had sustained in 
 the death of Mr. Wesley. On his way he stopped at 
 Baltimore, and on Sabbath preached a sermon on the 
 occasion of the death of Mr. Wesley, in which he 
 mentioned some things which gave offence to his 
 
 1 
 
330 
 
 A HISTORY OF THE 
 
 14791. 
 
 American brethren. His profound sorrow at the loss 
 of Mr. Wesley, though an event which, in the ordi- 
 nary course of nature, must have been anticipated as 
 near at hand, and the keen sensibilities of his heart 
 to every thing which had the remotest tendency to 
 tarnish the glory of that great man, led him to say, in 
 the above sermon, that the act of leaving Mr. Wes- 
 ley’s name from the minutes probably hastened his 
 death. 
 
 This circumstance would be hardly worthy of no- 
 tice, had not some persons, more distinguished for 
 their petulance than their candor, seized upon it for 
 the purpose of disparaging the character of the Ame- 
 rican conference. In addition to what has already 
 been said in reference to this matter, the following 
 particulars may serve to vindicate the conduct of the 
 conference, as well as to apologize for the precipi- 
 tancy of Dr. Coke in making the assertion,, erroneous 
 in itself, in so public a manner — a fault amply atoned 
 for by the sincerity and frankness with which he after- 
 ward deported himself toward his American brethren. 
 Were the judgments of mankind infallible in all cases 
 we should be saved the necessity of offering apologies 
 for such venial instances of human infirmity. 
 
 That we may rightly understand this subject, it is 
 necessary to review some of the doings of the confer 
 ences of 1784 and 1787. The minute of the con 
 fcrence of 1784, already noticed,* respecting obeying 
 Mr. Wesley during his lifetime, stood unrepealed until 
 1787, when it was omitted. Among other reasons 
 for this omission, one unquestionably was, to prevent 
 
 I 
 
 * Sec page 277. 
 
1791.] METHODIST EPISCOPAL CHURCH. 331 
 
 any one from accusing them, as some had already 
 done, of being under the dictation and control of a 
 British subject, who had written against the American 
 revolution, and thereby of subjecting themselves to the 
 suspicion of disloyalty to their own government ; and 
 also to remove every apprehension of having Bishop 
 Asbury, whom they so highly respected and affec- 
 tionately loved, taken from among them. This was 
 an event the more to be deprecated, as they knew of 
 no one who could fill his place. He had grown up 
 with them — diad suffered and sympathized with them 
 during a protracted and sanguinary war — had fully 
 identified his interests, his weal or wo, with theirs — 
 and had, moreover, become familiar with their cha- 
 racter and peculiar circumstances, both as American 
 citizens and as Methodist preachers ; and hence, what- 
 ever deference they might have felt for Dr. Coke — - 
 and they certainly were not deficient in love and re- 
 spect for him — past experience convinced them that 
 he did not understand their affairs so well as did 
 Bishop Asbury. And that which gave origin to their 
 fears that such a dictation as has been supposed 
 might be exercised over their affairs, was the fact 
 heretofore alluded to, that in 1787, Dr. Coke, at the 
 request of Mr. Wesley, altered the time of holding 
 the General Conference, without consulting the Ameri- 
 can preachers, and also requested Mr. Whatcoat to 
 be elected a joint superintendent with Bishop Asbury.'* 
 
 * Mr. Wesley undoubtedly alludes to this unpleasant affair 
 in his Journal, under date of July 26, 1787. He says, “We 
 were agreeably surprised with the arrival of Dr. Coke, who 
 came from Philadelphia in nine and twenty days, and gave us a 
 pleasing account of the work of God in America.” — “I desired 
 
 1 
 
332 
 
 A HISTORY OF THE 
 
 LI 791. 
 
 That Mr. Wesley was dissatisfied with this omis- 
 sion is certain, from some expressions in his letters to 
 Bishop Asbury about that time, to which the bishop 
 alludes in the above notice of Mr. Wesley’s death, 
 and which probably led to the famous letter in wdiich 
 Bishop Asbury is censured for taking the title of bishop, 
 concerning which so much has been said by the ene- 
 mies of Methodist episcopacy.^ 
 
 As to the minute to which allusion has been made, 
 it was a voluntary act of the conference, and not a 
 contract mutually entered into between them and Mr. 
 Wesley, and therefore its omission in 1787 was no 
 violation of a pledged faith between the parties. But 
 as some of the enemies of Bishop Asbury have blamed 
 him in this business, it seems proper to give his own 
 version of these acts of the conference, with a view 
 to justify himself in reference to this affair. He says, 
 “ I never approved of that binding minute,” alluding 
 to the minute of 1784, in which they promised obe- 
 dience to Mr. Wesley in matters of church govern- 
 ment : — 
 
 all our preachers to meet me and consider the state of our bre- 
 thren in America, who have been terribly frightened at their 
 own shadow, as if the English preachers were just going to 
 enslave them. I believe that fear is now over, and they are 
 more aware of Satan’s devices.” 
 
 Their fears, whether groundless or not, were removed by the 
 assurance they received from l)r. Coke, that he would not 
 again interpose his authority while at a distance from them, in 
 altering the time for holding their conferences ; or when here, 
 of stationing the preachers without the concurrence of Bishop 
 Asbury. 
 
 * For the clearing up of all those difficulties, and the vindica- 
 tion of Bishop Asbury, sco Original Church of Christ, p. 143. 
 
 1 
 
1791 .] METHODIST EPISCOPAL CHURCH. 333 
 
 “ I did not think it practical expediency to obey Mr. 
 Wesley at three thousand miles’ distance, in all matters 
 relative to church government ; neither did brother What- 
 eoat, nor several others. At the first General Conference 
 I was mute and modest when it passed, and I was mute 
 when it was expunged. For this Mr. Wesley blamed me, 
 and was displeased that I did not rather reject the whole 
 connection, or leave them, if they did not comply. But I 
 could not give up the connection so easily, after laboring 
 so many years with and for them.” 
 
 Rut although Mr. Wesley suffered a momentary 
 displeasure to arise in his mind on account of their 
 rescinding the rule in question, and with characteristic 
 plainness expressed his dissatisfaction to Bishop As- 
 bury, yet when the thing was fully explained to him, 
 together with the motives which prompted them to 
 that act, he became satisfied with the uprightness of 
 their conduct, and expressed, only twenty-nine days 
 before his death, his unabated attachment to his Ame- 
 rican brethren, in the following letter to the Rev. 
 Ezekiel Cooper : — 
 
 “ Near London , Feb. 1*, 1791. 
 
 “ My Dear Brother, — Those who desire to write, or 
 say any thing to me, have no time to lose ; for time has 
 shaken me by the hand, and death is not far behind. But 
 I have reason to be thankful for the time that is past : I 
 felt few of the infirmities of age for fourscore and six years. 
 It was not till a year and a half ago that my strength and 
 sight failed. And still I am enabled to scrawl a little, and 
 to creep, though I cannot run. Probably I should not be 
 able to do so much, did not many of you assist me by your 
 prayers. I have given a distinct account of the work of 
 God which has been wrought in Britain and Ireland for 
 
 1 
 
334 
 
 A HISTORY OF THE 
 
 [1791. 
 
 more than half a century. We want some of you to give 
 us a connected relation of what our Lord has been doing 
 in America, from the time that Richard Boardman accepted 
 the invitation, and left his country to serve you. See that 
 you never give place to one thought of separating from 
 your brethren in Europe. Lose no opportunity of declaring 
 to all men that the Methodists are one people in all the 
 world ; and that it is their full determination so to continue, 
 
 Though mountains rise, and oceans roll, 
 
 To sever us in vain. 
 
 To the care of our common Lord, I commit you; and am 
 your affectionate friend and brother, 
 
 “John Wesley.” 
 
 After reading such an epistle as this, who can doubt 
 of the writer’s affectionate regard for his American 
 brethren, as well as his strong desire for their indis- 
 soluble union with their brethren in Europe ? — Such 
 sentiments were highly worthy the apostolic character 
 which Mr. Wesley sustained, as well as the position 
 he occupied as the founder and leader of the entire 
 denomination on both sides of the Atlantic — standing, 
 as he did, upon the margin of time, with eternity full 
 in his view ! May it ever be the aim of both families 
 of the Methodists to cultivate the spirit herein recom- 
 mended ! 
 
 Having arranged his affairs for his departure to 
 England, on the 14th of May, after an affectionate 
 parting with Bishop Asbury and several of the 
 preachers who were assembled in Philadelphia, Dr. 
 Coke set sail for London, where lie arrived in safety 
 after a short and pleasant voyage. On his arrival in 
 England, at ibis eventful crisis in the history of Me- 
 thodism, he found that suspicions had been engendered 
 
 t 
 
1791. J METHODIST EPISCOPAL CHURCH. 335 
 
 in the circle of his acquaintance respecting the purity 
 of his motives in hastening from his work in America. 
 Though his fuiure conduct put to silence all such 
 suspicions, yet to a mind alive to every thing which 
 would affect his reputation, and thereby wound the 
 holy cause in which he was engaged, it was no small 
 trial of his faith and patience to have the purity of his 
 motives questioned, or his conduct unjustly censured. 
 In the midst of these conflicts, confiding in the in- 
 tegrity of his own heart, and relying upon the protec- 
 tion of Him who had been a never-failing source of 
 consolation to him, both in adversity and prosperity, 
 Dr. Coke silently bowed to the inscrutable ways of 
 divine Providence, while in the meantime he was 
 cheered by the reception of the following friendly and 
 sympathizing letter from Bishop Asbury, which, as 
 belonging to the history of the times, and as exempli- 
 fying the spirit and manner in which the writer em- 
 ployed his time, is given entire. It is as follows: — 
 
 “ Rev. and Most Dear Sir, — If yet in time, this brings 
 greeting. Rejoice with me that the last has been a year 
 of general blessing to the church of God in this wilder- 
 ness. We humbly hope two thousand souls were born of 
 God, one of which is well ascertained in Jersey and York. 
 East, west, north, and south, the glory of God spreads. 
 
 “ I have served the Church upward of twenty-five years 
 in Europe and America. All the property I have gained 
 is two old horses, the constant companions of my toil, six 
 if not seven thousand miles every year. When we have 
 no ferryboats, they swim the rivers. As to clothing, I am 
 nearly the same as at the first : neither have I silver nor 
 gold, nor any property. My confidential friends know that 
 I lie not in this matter. I am resolved not to claim any 
 
 1 
 
336 
 
 A HISTORY OF THE 
 
 [1791. 
 
 property in the Book Concern. Increase as it may, it will 
 be sacred to invalid preachers, the college, and the schools. 
 I would not have my name mentioned as doing, having, or 
 being any thing but dust. 
 
 “ I soar, indeed, but it is over the tops of the highest 
 mountains we have, which may vie with the Alps. I creep 
 sometimes upon my hands and knees up the slippery as- 
 cent ; and to serve the Church, and the ministers of it, 
 what I gain is many a reflection from both sides of the 
 Atlantic. I have lived long enough to be loved and hated, 
 to be admired and feared. 
 
 “ If it were not for the suspicions of some, and the pride 
 and ignorance of others, I am of opinion I could make 
 provision by collections, profits on books, and donations in 
 land, to take two thousand children under the best plan of 
 education ever known in this country. The Lord begins 
 to smile on our Kingswood school.* One promising young 
 man is gone forth, another is ready, and several have been 
 under awakenings. None so healthy and orderly as our 
 children ; and some promise great talents for learning. 
 The obstinate and ignorant oppose, among preachers and 
 people, while the judicious for good sense and piety, in 
 church and state, admire and applaud. I am, with most 
 dutiful respect, as ever, your son in the gospel, 
 
 “ Francis Asbury.” 
 
 This letter shows not only the high sense which 
 Bishop Asbury entertained for the character of Dr. 
 Coke, his ardent desire for his welfare, and the pros- 
 perity of the work of God in the conversion of sin- 
 ners, but also the great interest he took in the cause 
 
 # It is presumed that this alludes to the Cokesbury College , 
 as it is not known to the writer that any other seminary of 
 learning, under the patronage of the Methodist Episcopal Church, 
 was then in existence. 
 
 1 
 
1791.1 METHODIST EPISCOPAL CHURCH. 337 
 
 of education, affirming that none but the “ obstinate 
 and ignorant’’ opposed their laudable efforts to extend 
 its benefits to the youth of our land ; and that the 
 judicious .in church and state admired and ap- 
 plauded the literary institution which they had esta- 
 blished. And though Providence seemed to frown 
 upon the praiseworthy attempts which they made in 
 the cause of education, it was never lost sight of by 
 its friends, but, as we shall see in the course of our 
 history, finally became an integral part of the general 
 system of diffusing the lights of knowledge and Chris- 
 tianity among the inhabitants of this western world. 
 That, however, which cheered their hearts and ani- 
 mated them with fresh courage to pursue their way, 
 in the midst of the signals of mourning which were 
 hung out as tokens of sorrow for the loss of such a 
 man as John Wesley, was the ingathering of souls 
 into the fold of Christ, and the continual expansion 
 of their field of gospel labor. While the strife of 
 tongues was heard uttering reproach upon their cha- 
 racter and conduct, conscious of the integrity of their 
 hearts, and the purity of their motive, they rejoiced in 
 beholding the right hand of their God stretched out 
 to do them good, to sanction the efforts of their hearts 
 and hands. The following will show the result of 
 this year’s labor : — 
 
 Numbers in the Church. 
 
 Whites. 
 
 Colored. 
 
 Total. 
 
 Preachers 
 
 This year, 50,385* 
 
 12,884 
 
 63,269 
 
 250 
 
 Last year, 45,949 
 
 11,682 
 
 57,631 
 
 227 
 
 Increase, 4,436 
 
 1,202 
 
 5,638 
 
 23 
 
 # There is an error in the printed minutes for this year of 
 22 1 
 
338 
 
 A HISTORY OF THE 
 
 [1792 
 
 CHAPTER III. 
 
 An Account of the several Annual Conferences, and of the General 
 Conference of 1792. 
 
 There were no less than eighteen annual confer 
 ences held this year, the particulars of which, however, 
 it seems unnecessary to notice, except that the fol- 
 lowing new circuits were added : Scoperlong and Trent , 
 in North Carolina; Highco , in the South; Oconee 
 and Elbert , in Georgia ; Staten Island and Tioga , in 
 New- York ; Needham , in Massachusetts ; Providence , 
 in Rhode Island ; Cataraqua and Oswegotchie , in 
 Upper Canada. 
 
 The above-mentioned eighteen conferences were 
 attended by Bishop Asbury in about eight months, 
 during which time he traveled through most of the 
 states in the Union, preaching, as usual, almost every 
 day, and suffering many hardships : but in the midst 
 of all, he rejoiced in beholding the extension of the 
 work of God in many places. 
 
 This year he passed into the state of Tennessee, 
 and preached to the people in that newly settled 
 country. And as this is the first account we. have 
 of the introduction of Methodism into that country, it 
 seems proper to give some account of its early settle- 
 ment. 
 
 The earliest settlements made in Tennessee were 
 about 1770 , by emigrants from North Carolina and 
 
 12,884, in the aggregate number of the whites, which is there 
 stated to be ft 3, 209. This error originated from adding the 
 number of the colored to the whites, and at the same time re- 
 taining the number of the colored in a separate column. 
 
 1 
 
1792.] METHODIST EPISCOPAL CHURCH. 339 
 
 Virginia ; and the country was considered a part of 
 the former state until the year 1790, when it was 
 erected by congress into the “ Territory south of 
 Ohio;” and in 1795, Tennessee was admitted into 
 the Union as one of the federal states. 
 
 As to the general state of religion ^and morals at 
 the time the Methodist preachers first visited Tennes- 
 see, our information is very imperfect. It is to be 
 presumed, however, that, as in most new countries, 
 the means of grace were within the reach of but few, 
 and that those hardy adventurers who first peopled the 
 wilderness of this new territory were chiefly actuated 
 by a desire to enlarge their earthly possessions, and 
 not, like the pilgrims who first settled New-England, 
 to insure religious privileges, as these were fully en- 
 joyed at home. Some idea, however, may be had 
 of the general state of society from the fact, that the 
 tour of Bishop Asbury through the wilderness was in 
 company with a guard, and amid “confused accounts 
 of Indians,” who, they feared, would intercept their 
 path ; and the following extract from his Journal, 
 giving an account of his entrance from Tennessee 
 into the state of Kentucky, will show some of the 
 hardships which he and others had to undergo while 
 carrying the “ glad tidings of salvation” into this wil- 
 derness, and likewise exhibit some of the honors con- 
 ferred upon this “ strutting bishop,” as some of his 
 heartless revilers have called him. He says, — 
 
 “ Wednesday 5. This morning we again swam the 
 river,” (namely, Laurel River,) “ and the west fork thereof. 
 My little horse was ready to fail. I was steeped with 
 water up to the waist. About 7 o’clock, with hard push- 
 ing, we reached the Crab Orchard. How much I have 
 
 1 
 
340 
 
 A HISTORY OF THE 
 
 [ 1792 . 
 
 suffered in this journey is only known to God and myself. 
 What added much to its disagreeableness was the extreme 
 filthiness of the houses.” 
 
 Again he says, under date of May 1, — 
 
 “ An alarm was spreading of a depredation committed 
 by the Indians bn the east and west frontiers of the settle- 
 ments ; in the former, report says, one man was killed ; in 
 the latter, many men, women, and children ; every thing 
 is in motion. There having been so many about me at 
 conference, my rest was much broken : I hoped to repair 
 it, and get refreshed before I set out to return through the 
 wilderness, but the continual arrival of people until mid- 
 night, the barking of dogs, and other annoyances prevented. 
 Next night we reached Crab Orchard, where thirty or 
 forty people were compelled to crowd into one mean house. 
 We could get no more rest here than we did in the wilder- 
 ness. We came the old way by Scagg’s Creek and Rock 
 Castle, supposing it to be safer, as it is a road less fre- 
 quented, and therefore less liable to be waylaid by the 
 savages. My body by this time was well tried. I had a 
 violent fever and pain in my head ; and I stretched myself 
 on the cold ground, and borrowing clothes to keep me 
 warm, by the mercy of God, I slept for five hours. Next 
 morning we set off early, and passed beyond Richland 
 Creek. Here we were in danger, if anywhere. I could 
 have slept, but was afraid. Seeing the drowsiness of the 
 company, I walked the encampment, and watched the 
 sentries the whole night. Early next morning we made 
 our way to Robinson’s Station. W e had the best company 
 I ever met with — thirty-six good travelers and a few war- 
 riors; but we had a packhorse, some old men, and two tired 
 horses.” lie adds: — “Through infinite mercy we came 
 safe and then lie exclaims, “ Rest, poor house of clay 
 from such exertions ! Return, O my soul, to thy rest !” 
 
 1 
 
1792.] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 341 
 
 Let the present race of Methodist preachers and 
 missionaries look at this picture, and learn from it 
 how the fields were won by such veteran soldiers of 
 the cross. 
 
 Having performed this journey through these newly 
 settled countries, he returned to the older states, and 
 attended the several conferences, as before stated, pre- 
 paratory to the General Conference, which met in the 
 city of Baltimore. 
 
 At these conferences, two preachers, namely, Be- 
 verly Allen* and Andrew Harpending were expelled 
 from the Church for immoral conduct. Thomas 
 Weatherford, Peter Massie, and George Browning 
 had died in peace. Fourteen were located. The 
 work of God was generally prosperous, though the 
 increase was not so large as in some former years, as 
 may be seen by the following statement : — 
 
 Numbers in m the Church . 
 
 
 Whites. 
 
 Colored. 
 
 Total. 
 
 Preachers. 
 
 This year, 
 
 52,109 
 
 13,871 
 
 65,980 
 
 266 
 
 Last year, 
 
 50,385 
 
 12,884 
 
 63,269 
 
 250 
 
 Increase, 
 
 1,724 
 
 987 
 
 2,711 
 
 16 
 
 % The end of this unhappy man reads a fearful lesson to all 
 those who presume to trifle with sacred things. In the notice 
 we have taken of the rise and progress of Methodism in Charles- 
 ton, South Carolina, we have seen that Mr. Allen brought a 
 great reproach upon the Church in that place by his apostasy. 
 What the particular sin was by which he thus wounded the 
 cause of God, I am not informed ; but from a notice of him in 
 Bishop Asbury’s Journal, vol. ii, page 184, it appears that in 
 the bishop’s estimation he had been “ going from bad to worse 
 for seven or eight years,” speaking hard things against the 
 
 1 
 
342 
 
 A HISTORY OF THE 
 
 [ 1792 . 
 
 General Conference of 1792. 
 
 As has been seen in the preceding pages, the gene-, 
 ral affairs of the Church had been conducted hereto- 
 fore chiefly in the several annual conferences, which 
 were considered only as so many parts of the whole 
 body ; for nothing was allowed binding upon all un- 
 less it were approved of by each and every of these 
 separate conferences. It is true, that the Christmas 
 conference of 1784, at which the Church was organ- 
 ized, was considered a general conference, because 
 all the preachers were invited to attend, for the trans- 
 action of the important business then and there to be 
 submitted to them ; and therefore the acts and doings 
 of that conference were considered to be binding upon 
 the whole Church. As the work continually increased 
 and spread over such a large and extended territory, 
 it was found impracticable for all the preachers to 
 assemble annually in one place, without too great a 
 consumption of time and expense ; and hence the 
 practice which had been adopted of appointing several 
 conferences in the same year in different parts of the 
 country, for the convenience of both the bishop and 
 the preachers ; but as one of these conferences could 
 
 bishop among. the people, and writing to Mr. Wesley and Dr. 
 Coke, and thereby stirring np prejudice in their minds, as is 
 presumed, against Bishop Asbury. On this account, says the 
 bishop, “ I have had my opinion of him these nine years, and 
 gave Dr. Coke my thoughts of him before his ordination.” 
 
 It seems he was at length arrested and committed to jail for 
 shooting the marshall of the district, Major Forsyth, through the 
 head while the marshall was attempting to serve a writ upon 
 him. This happoned two years after his expulsion. Of the 
 particulars of his death I have not been able to find any account. 
 
 1 
 
1792.] METHODIST EPISCOPAL CHURCH. 343 
 
 not make laws for all the rest, nor yet all the rest for 
 that one without its consent ; and as it was not likely 
 that so many independent bodies could be brought to 
 harmonize in all things pertaining to the welfare of 
 the Church ; there was danger from this state of 
 things of a dissolution of the body, and the establish- 
 ment of a number of separate and distinct communi * 
 ties, acting independently of each other. 
 
 To prevent evils of this character, and to create a 
 centre of union to the entire body, the council had 
 been instituted ; but this unpopular measure, not an- 
 swering the end of its organization, was by general 
 consent dissolved, and a General Conference called 
 in its place. This was, it seems, agreed upon by the 
 several annual conferences which had been held this 
 year. 
 
 This conference assembled in the city of Baltimore 
 on the first day of November, 1792, and was com- 
 posed of all the traveling preachers who had been re- 
 ceived into full connection. As this was considered 
 the first regular General Conference, and as those who 
 composed it came together under an expectation that 
 very important matters would be transacted, it seems 
 proper to give a particular account of their acts and 
 doings. Dr. Coke had returned from Europe, and 
 presided, conjointly with Bishop Asbury, over their 
 deliberations. 
 
 As there were no restrictions upon the powers of 
 this conference, the entire Discipline of the Church 
 came up for review and revision ; but to prevent, as 
 far as possible, any improper innovation upon existing 
 rules, or the premature adoption of new regulations, 
 they agreed that “ it shall lake two-thirds of all the 
 
 1 
 
344 
 
 A HISTORY OF THE 
 
 [ 1792 . 
 
 members of the conference to make any new rule, or 
 abolish an old one ; but a majority may alter or amend 
 any rule.” 
 
 They soon had an opportunity to try the strength 
 of this rule in preserving them from an innovation 
 upon established usage, in respect to the power of 
 stationing the preachers. With a view to keep up 
 the itinerancy through the medium of an efficient 
 general superintendency, it had been established at 
 the Christmas conference, and incorporated as a rule 
 of Discipline, that the power of appointing the 
 preachers to their several stations should be invested 
 in the bishops. With this some had become dissatis- 
 fied ; and at this conference the Rev. James O’Kelly, 
 a very popular preacher in the state of Virginia, who 
 had acted as a presiding elder in that district for seve- 
 ral years, brought forward the following resolution : — 
 
 “ After the bishop appoints the preachers at the confer 
 ence to their several circuits, if any one think himself in- 
 jured by the appointment, he shall have liberty to appeal 
 to the conference and state his objections ; and if the con- 
 ference approve his objections, the bishop shall appoint him 
 to another circuit.” 
 
 This resolution elicited a very strong debate, which 
 lasted for about three days, and was finally lost by a 
 large majority. This gave great dissatisfaction to the 
 mover and some of his particular friends, and the next 
 morning he sent a letter to the conference, informing 
 them that lie could no longer hold his scat among 
 them, because his appeal was rejected. With a view 
 to remove his objections, and reconcile him to the 
 present order of things, a committee was appointed 
 1 
 
1792 .] METHODIST EPISCOPAL CHURCH. 345 
 
 by the conference to confer with Mr. O’Kelly and his 
 partisans ; but their labors were ineffectual, and they 
 withdrew from the Church, and soon began to adopt 
 measures for establishing a separate party. 
 
 During the discussion which arose on the above 
 resolution, as it necessarily brought up questions in 
 which the character and conduct of Bishop Asbury 
 were deeply involved, with a view to leave the mem- 
 bers of the conference at full liberty to speak their 
 sentiments without restraint, the bishop withdrew from 
 the conference room, and sent them the following 
 note : — - 
 
 “ My Dear Brethren, — Let my absence give you no 
 pain : Dr. Coke presides. I am happily excused from 
 assisting to make laws by which myself am to be governed : 
 I have only to obey and execute. I am happy in the con- 
 sideration that I never stationed a preacher through enmity 
 or as a punishment. I have acted for the glory of God, 
 and the good of the people, and to promote the usefulness 
 of the preachers. Are you sure that if you please your 
 selves, that the people will be as fully satisfied ? They 
 often say, 4 Let us have such a preacher,’ and sometimes, 
 1 We will not have such a preacher — we will sooner pay 
 him to stay at home.’ Perhaps I must say, 4 His appeal 
 forced him upon you.’ I am one — ye are many. I am 
 as willing to serve you as ever. ,1 want not to sit in any 
 man’s way. I scorn to solicit votes. I am a very trem- 
 bling, poor creature, to hear praise or dispraise. Speak 
 your minds freely ; but remember, you are only making 
 laws for the present time. It may be, that as in some 
 other things, so in this : a future day may give you farther 
 light. I am yours, &c., Francis Asbury.”* 
 
 * As this question respecting the power of the bishops to 
 
 1 
 
346 
 
 A HISTORY OF THE 
 
 [ 1792 . 
 
 As the secession of Mr. O’Kelly from the Metho- 
 dist Episcopal Church was the first of any consider- 
 able magnitude which^ had happened, I shall, after 
 having completed the account of the doings of the 
 conference, endeavor to place it fully before the reader, 
 together with its effects upon the Church, as well as 
 upon himself and his party. 
 
 As before said, this conference entered into a full 
 review of the doctrine and Discipline of the Church, 
 altering some old, and introducing several new regula- 
 tions, some of the most important of which I shall 
 notice. The following was made respecting, the se- 
 lection, consecration, and trial of a bishop : — 
 
 “ Quest. How is a bishop to be constituted in future l 
 
 “ Ans. By the election of the General Conference, and 
 the laying on of the hands of three bishops, or at least of 
 one bishop and two elders. 
 
 “ Quest. If by death, expulsion, or otherwise, there be 
 no bishop remaining in our Church, what shall we do ? 
 
 “ Arts. The General Conference shall elect a bishop , 
 the elders, or any three of them, that shall be appointed by 
 the General Conference for that purpose, shall ordain him 
 according to our office of ordination. 
 
 “ Quest. To whom is the bishop amenable for his 
 conduct ? 
 
 “ Ans. To the General Conference, who have power to 
 expel him for improper conduct, if they see it necessary. 
 
 “ Quest. What provision shall be made for the trial of 
 an immoral bishop, in the intervals of the General Con- 
 ference ? 
 
 appoint the preachers to the stations has frequently been agi- 
 tated in the conference, at a suitable time I shall endeavor to 
 state it fully and fairly, with the substance of the arguments for 
 and against it, until it was finally sot at rest in the year 1828 
 1 
 
1792. J METHODIST EPISCOPAL CHURCH. 347 
 
 “ Ans. If the bishop be guilty of immorality, three tra- 
 veling elders shall call upon him, and examine him on the 
 subject ; and if the three elders verily believe that the 
 bishop is guilty of the crime, they shall call to their aid 
 two presiding elders from two districts in the neighborhood 
 of that where the crime was committed, each of which pre- 
 siding elder shall bring with him two elders, or an elder 
 and a deacon. The above-mentioned nine persons shall 
 form a conference to examine into the charges brought 
 against the bishop ; and if two-thirds of them verily believe 
 him to be guilty of the crime laid to his charge, they shall 
 have authority to suspend the bishop until the ensuing 
 General Conference.’’ 
 
 Though a number of circuits had been given in 
 charge to an elder, from the time of the organization 
 in 1784, yet this had been done chiefly by the au- 
 thority of the general superintendency, without any 
 express enactment of the General Conference — it was 
 a usage which grew out of the exigencies of the case, 
 the circumstances of the country, and the paucity of 
 ordained ministers. As some had objected to this 
 usage, and expressed doubts respecting the authority 
 of the bishop to make such appointments, the present 
 conference authorized the appointment of presiding 
 elders by the bishop, who should change them at 
 pleasure, provided, nevertheless, that he should “ not 
 allow an elder to preside in the same district more 
 than four years successively and he was to receive 
 his support out of any surplus money which might be 
 found on a circuit, or if there were no surplus, he was 
 to take his proportion with the several preachers on 
 his district. For the particular duties of a presiding 
 elder, see chap, i, sec, 5, of the Discipline. 
 
 I 
 
348 
 
 A HISTORY OF THE 
 
 [ 1792 . 
 
 ' Though temporary provision had been made for 
 the wives of traveling preachers, yet until this con- 
 ference no express rule existed giving them a claim 
 upon the funds of the Church. A rule was now 
 passed allowing the wife an equal claim with her 
 husband, namely, “ sixty-four dollars annually,” the 
 nominal amount which had been allowed to a travel- 
 ing preacher, besides his traveling expenses. 
 
 It seems that heretofore the preachers had not been 
 in the habit, nor was it considered lawful, to receive any 
 thing for performing the marriage ceremony ; but this 
 prohibition was removed out of the way at this confer- 
 ence, by allowing them to receive whatever might be 
 offered them by those whom they joined in matrimony. 
 
 The former usage respecting marriage fees, as well 
 as the following question and answer, which were 
 adopted at this conference, shows how exceedingly 
 scrupulous were our fathers in the church on the sub- 
 ject of compensation for preaching the gospel ; and if 
 they deserve censure for any thing, we might feel dis- 
 posed to administer a gentle rebuke for carrying self- 
 sacrifice to such unreasonable, and, as is thought, 
 unscriptural lengths ; for it seems to have led the 
 people to believe that their ministers should hardly 
 “ live by the gospel,” or “ those which wait at the 
 altar should” not be “ partakers with the altar.” 
 
 “ Quest. What plan shall we pursue in appropriating the 
 money received by our traveling ministers for marriage 
 fees ? > 
 
 “ Ans. In all the circuits where the preachers do not 
 receive their full quarterage, let all such money be given 
 into the hands of the stewards, and be equally divided be- 
 tween the traveling preachers of the circuit. In all other 
 1 
 
1792. J METHODIST EPISCOPAL CHURCH. 349 
 
 cases the money shall be disposed of at the discretion of 
 the district conferences.” 
 
 And at the close of the section the following para- 
 graph was added, which, however, has long since 
 ceased to be a rule : — 
 
 u No minister or preacher shall receive any money for 
 deficiencies, or on any other account, out of any of our 
 funds or collections, without first giving an exact account 
 of all the money, clothes, and other presents of every kind, 
 which he has received the preceding year.” 
 
 Though this rule was made with the very laudable 
 desire to reduce all to as equal a level as possible, 
 and thereby to prevent jealousies which might arise 
 from one being more highly honored than another in 
 pecuniary matters, it was soon found to have an un 
 favorable bearing in many respects ; and, as before 
 said, was finally, and with good reason, erased from 
 the Discipline. 
 
 With a view to prevent impositions, from unworthy 
 persons obtruding themselves into societies where they 
 were not known, the following advice was given to 
 all who had the charge of circuits : — 
 
 “To warn all, from time to time, that none are to re- 
 move from one circuit to another, without a recommenda- 
 tion from a preacher of the circuit in these words : — A. B., 
 the hearer , has been an acceptable member in C., and to inform 
 them that without such a certificate they will not be re- 
 ceived into other societies.” 
 
 This is a standing rule in the Discipline. 
 
 The rule respecting the method of settling disputes 
 which might arise between brethren “ concerning the 
 payment of debts,” was adopted at this time, and 
 
 1 
 
350 A HISTORY OF THE [1792. 
 
 afterward modified from time to time, until at the first 
 delegated conference, which sat in the city of New- 
 York, in 1812, it was made as it now stands in the 
 Discipline, chap, i, sec. 9. There can be no doubt 
 but that this regulation has had a most happy effect 
 in preventing expensive lawsuits and all those litiga- 
 tions in reference to matters which engender strife 
 and alienate affection. 
 
 The section regulating the “ method by which im- 
 moral traveling ministers or preachers shall be brought 
 to trial, found guilty, and reproved or suspended, in 
 the intervals of the conferences,” was considerably 
 modified at this conference ; but it had been altered 
 and amended from one General Conference to another, 
 until 1836, when it was so amended as to read as it 
 now stands in the Discipline, chap, i, sec. 18. 
 
 The resolution not to “ receive a present for ad- 
 ministering baptism, or for burying the dead,” was 
 passed at this conference ; and it remained unaltered 
 until 1828, when the words “ receive a present,” 
 were exchanged for “ make a charge.” See chap, i, 
 sec. 21. 
 
 The twenty-second section of the same chapter, 
 relating to the manner of conducting public worship, 
 was incorporated in the Discipline, and the twenty- 
 fourth section of the same chapter so modified as to 
 discourage the use of fugue tunes, and the attending of 
 singing schools not under our direction. 
 
 As provision had been made for supernumerary 
 preachers, the conference appended the following ex- 
 planatory note respecting the character of such : — 
 
 “ A supernumerary preacher is one so worn out in the 
 itinerant service as to bo rendered incapable of preaching 
 1 
 
1792.] METHODIST EPISCOPAL CHURCH. 351 
 
 constantly ; but at the same time is willing to do any work 
 in the ministry which the conference may direct, and his 
 strength will enable him to perform.” 
 
 Before the conference adjourned, they passed a 
 resolution to have another General Conference at the 
 end of four years, to be convened in the city of Balti- 
 more, November 1, 1796, and that it should be com- 
 posed of all the traveling preachers who should be in 
 full connection at the time it was to be held. 
 
 It was very manifest from what had taken place 
 at this conference, and especially from the temper and 
 conduct of Mr. O’Kelly and his partisans, that a spirit 
 of insubordination was abroad, and that a division of 
 the body would be likely to result from an improper 
 indulgence in speaking against the constituted authori- 
 ties of the Church. To prevent, as far as practicable, 
 the evils naturally resulting from the course of conduct 
 to be apprehended from those dissentient brethren, and 
 such as they might influence to a spirit of opposition, 
 the conference very opportunely passed the following 
 rule : — 
 
 “ If a member of our Church shall be clearly convicted 
 of endeavoring to sow dissensions in any of our societies, 
 by inveighing against either our doctrine or discipline, such 
 person so offending shall be first reproved by the senior 
 preacher of his circuit ; and if he afterward persist in such 
 pernicious practices, he shall be expelled the society.” 
 
 This leads us to notice now more particularly the 
 secession of Mr. O’Kelly, and the effects it produced 
 upon the cause of religion generally in that part of 
 the country where he more especially operated, and 
 finally upon himself and his adherents. It has already 
 
 1 
 
352 
 
 A HISTORY OF THE 
 
 [1792 
 
 been remarked that Mr. O’Kelly was a very popular 
 preacher, of considerable age and standing in the 
 Church, had acquired great influence in Virginia, and 
 particularly over the minds of the younger preachers 
 in his* district. 
 
 The reasons which induced him to withdraw from 
 the Church have been before stated. Mr. Lee says, 
 that while he stood and looked at the old man as he 
 took his departure from Baltimore, he felt persuaded 
 that he would not long be idle, but would endeavor 
 to put himself at the head of a party, which, indeed, 
 soon came to pass. Mr. Lee moreover says, that a 
 preacher informed him that O’Kelly denied the doc- 
 trine of the Trinity, as held by us ; and that it was 
 his intention to have had O’Kelly tried at the confer- 
 ence for preaching false doctrine ; and therefore he 
 believed that one cause of his leaving the connection 
 was a fear of being censured for his anti-Methodistical 
 views in respect to this doctrine. However this may 
 be, he soon raised a cry against the Church he had 
 left, and poured forth his anathemas more particularly 
 upon the head of Bishop Asbury, whose power in sta- 
 tioning the preachers he had so violently opposed. 
 To these complaints Bishop Asbury replies, in his 
 sententious style, as follows : — 
 
 “ I bid such adieu, and appeal to the bar of God. 1 
 have no time to contend, having better work to do. It we 
 lose some children, God will give us more. Ah ! this is 
 the mercy, the justice of some, who, under God, owe their 
 all to me and my tyrants , so called. The Lord judge be- 
 tween them and me.” 
 
 After Mr. O’Kelly set up for himself, lie published 
 
 l 
 
1792.] METHODIST EPISCOPAL CHURCH. 353 
 
 a pamphlet, the contents of which it is not necessary 
 at this day to recite, which was answered by the Rev. 
 Mr. Snethen, in which the bishop is fully vindicated 
 from all the aspersions of his enemies. 
 
 Though all the traveling preachers, except one, 
 who withdrew with O’Kelly, returned to the Church, 
 yet there were several local preachers, and a con- 
 siderable number of private members, who became 
 warmly attached to him, and they made several efforts 
 to organize themselves into a church more in con- 
 formity to their notions of republican principles, until 
 finally they renounced all creeds and confessions, and 
 professed to take the New Testament alone for the 
 rule of their government, claiming the right, of course, 
 to interpret it according to their own views of ordei 
 and propriety ; and as party politics ran high in Vir- 
 ginia at that time, they took the popular name of 
 “ Republican Methodists” with James O’Kelly as 
 their head man. 
 
 In the latter part of the year 1793 they began to 
 form societies on a plan which should exclude all 
 superiority of one preacher over another, and at the 
 same time promised to the people greater liberties 
 than they could enjoy among their old brethren. This 
 popular theme took with many, by which means hun- 
 dreds of the people were induced to forsake the Me- 
 thodist Episcopal Church, and to join the standard of 
 revolt, so that in some places whole societies were 
 broken up, and others divided and thrown into confu- 
 sion, taking with them some houses of worship, while 
 others were voluntarily left by our preachers, to avoid 
 a thriftless contention. 
 
 As Mr. O’Kelly lived in the southern part of Vir- 
 
 23 1 
 
354 
 
 A HISTORY OF THE 
 
 [1792 
 
 ginia, the spirit of disaffection spread among some of 
 the societies in North Carolina, infecting a number of 
 local preachers, as well as several societies. What 
 rendered this separation more destructive in its effects 
 upon the interests of pure religion, was the bitterness 
 of spirit with which it was conducted, especially in 
 its hostility to bishops, and, as they called them, their 
 servile creatures, the presiding elders — though the 
 leader of the party had himself been a presiding elder 
 for several years. Such are the inconsistencies of 
 fanaticism, when impelled on by personal animosity. 
 
 This spirit, under the guidance of such hands, could 
 not do otherwise than produce disastrous results to 
 the interests of true religion. Instead of contending 
 against sin and its pernicious effects, the party seemed 
 to exhaust all their powers against episcopacy, and 
 those debateable points of church government and 
 economy which have always elicited less or more of 
 controversy, and which these disputants were least of 
 all likely to set at rest. And this controversy had 
 such an effect upon the minds of many who were not 
 under the influence of a religious principle that they 
 became deeply prejudiced against all religion ; and 
 thus the secession was doubtless a means of harden- 
 ing them in their iniquity. 
 
 Finding at length that the title already assumed 
 was not likely to answer the purpose intended, Mr. 
 O’Kelly published a pamphlet in 1801 , in which he 
 called his party “ The Christian Church .” This 
 device, however, did not dissolve the charm by which 
 those deluded men were induced to follow their leader 
 until a happy thought led them to conclude that 
 by assuming such a title they proscribed all others 
 
 1 
 
1792 .] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 355 
 
 from the Christian character ; and thus becoming 
 startled at their own exclusiveness, they began to con- 
 tend among themselves, and then to divide and sub- 
 divide ; until in a few years scarcely a vestige of 
 them was to be found in all Virginia. So ended this 
 secession from the Methodist Episcopal Church, 
 which began in the obstinate attachment of a vain 
 man to his favorite theory, and ended in the entire 
 overthrow of his power and popularity, and carried 
 along with it, as is greatly to be feared, many to 
 destruction. 
 
 But what were its effects upon the prime leader of 
 the revolt ? Though he succeeded for a time to draw 
 off disciples after him, and to excite a deep-rooted 
 prejudice against the General Conference and Bishop 
 Asbury, he gradually declined in power and influence, 
 lost the confidence and affection of the people gene- 
 rally, and finally died in comparative obscurity, leav- 
 ing behind him a sad picture of human infirmity, and 
 a melancholy evidence of the pernicious effects of 
 cleaving so obstinately to a theory which, right or 
 wrong, is condemned as inexpedient by a majority of 
 the good men with whom he may be associated. As, 
 however, Bishop Asbury bore such a conspicuous part 
 in this controversy, and was made the butt of so many 
 abusive epithets, it is pleasant to witness the Christian 
 disposition he manifested toward his fallen antagonist 
 near the close of Mr. O’Kelly’s life. Under date of 
 Friday, August 20, 1802, he says, — 
 
 “ Mr. O’Kelly having been taken ill in town,” (that is, 
 the town of Winchester, Va.,) “ I sent two of our brethren, 
 Reed and Wells, to see him, by whom I signified to him 
 that if he wished to see me, I would wait on him : he 
 
 * 1 
 
356 
 
 A HISTORY OF THE 
 
 Li 792 
 
 desired a visit, which I made him on Monday, August 23 . 
 We met in peace, asked of each other’s welfare, talked of 
 persons and things indifferently, prayed, and parted in 
 peace. Not a word was said of the troubles of former 
 times. Perhaps this is the last interview we shall have 
 upon earth.” 
 
 It is to be hoped, therefore, from the manner in 
 which this interview was sought and obtained, con- 
 ducted and ended, that ere death separated them, old 
 differences and animosities were forgotten, and that 
 the God of mercy extended that mercy to Mr. O’Kelly 
 which they, as is presumed, extended to each other, 
 and that he now rests where his “ iniquities are for 
 gotten and his sins covered.” 
 
 It may be proper to remark, however, that it was 
 a long time before the societies in Virginia fully re- 
 covered from the deleterious effects of this secession. 
 The spirits of many were exasperated against each 
 other, brotherly love was greatly diminished, and as a 
 consequence necessarily resulting from this state of 
 things, the influence of the Church upon the public 
 mind was much weakened and circumscribed, and the 
 preaching of the gospel under these circumstances 
 was not attended with its wonted effects. By a steady 
 perseverance, however, these sad results of a perti- 
 nacious adherence to a favorite theory gradually sub- 
 sided ; and the cause of God, as proposed and advo- 
 cated by the Methodist ministry, has since greatly 
 prospered in that part of the country. 
 
 A few remarks will close the present volume. 
 
 Methodism had now existed in this country about 
 thirty-six years, and numbered in its communion, in 
 eluding preachers and people, while and colored, sixty 
 1 
 
1792 ,] METHODIST EPISCOPAL CHURCH. 357 
 
 six thousand , two hundred and forty -six souls. The 
 entire population of the United States at that time was 
 about four millions ; if we allow three minors and 
 others, who attended upon public worship among them, 
 to each communicant, the population of the Methodist 
 Episcopal Church would amount to about one hun- 
 dred and ninety-eight thousand. According to this 
 estimation, about one-twentieth part of the entire popu- 
 lation were brought under Methodist influence in the 
 short space of thirty-six years. This, it should be 
 remembered, had been effected from nothing, that is, 
 we had no church members with whom to begin, ex- 
 cept the few solitary emigrants from Ireland, as noted 
 in the second chapter of this work. 
 
 In this respect our circumstances were different 
 from all the principal denominations in the country. 
 From the very beginning of the settlements, the mem- 
 bers of the English Church, the Presbyterians, Con- 
 gregationalists, Dutch Reformed, Lutherans, and the 
 Baptists were here established, some of them in some 
 of the colonies by law, and in others in conformity to the 
 ecclesiastical organizations in the respective countries 
 whence they came. They were, therefore, all here 
 before us, peaceably enjoying all their immunities, 
 civil and religious. Whereas when the Methodists 
 arrived they had to begin every thing anew, and to 
 contend with all sorts of opposition, and to work their 
 way unaided by any human power, except so far as 
 they were favored by those, from time to time, who 
 were convinced of the truth of their doctrine, and the 
 Scriptural character of their economy. 
 
 From these facts it is easy to perceive the vast 
 advantages, so far as mere human agency is concerned, 
 
 1 
 
358 
 
 a HISTORY OF THE 
 
 [1792. 
 
 those denominations possessed over the Methodists. 
 Those biases arising from religious habits, from edu- 
 cation, and from legal protection, were all in their 
 favor. The seminaries of learning, high and low, 
 were under their control, and all the civil offices were 
 filled by men belonging either to some one of these 
 denominations, or from among those who had their 
 religion yet to choose, or by such as were biased by 
 infidel principles. And, moreover, for a period of 
 eighteen years, which includes just one half the time 
 we had had an existence here, the Methodists were 
 but a society, and consequently were dependent upon 
 other denominations for the ordinances of baptism and 
 the Lord’s supper. Yet, under all these disadvanta- 
 ges, they prospered abundantly, increased in number 
 and strength, and had spread themselves over the 
 ength and breadth of the land. 
 
 Now the question which forces itself upon us is, 
 To what were they indebted for this unexampled 
 prosperity ? It cannot be attributed to the influence 
 they possessed over the public mind — for, in fact, 
 they had none, only so far as it was gained in the 
 midst of obloquy and opposition, as their doctrine, 
 character, and labors became gradually known to the 
 people. 
 
 Neither can it be attributed to their learning or 
 profound knowledge. Though their founders were 
 both able and learned, yet the first missionaries who 
 came to this country, though men of sound under- 
 standing and well read in the sacred Scriptures, were 
 by no means learned, according to the common ac- 
 ceptation of that word ; and as to those who were, 
 from time to time, raised up here, some of them hardly 
 1 
 
1792.] METHODIST EPISCOPAL CHURCH. 359 
 
 understood their mother tongue correctly, and but few 
 could boast of any thing more than a common Eng- 
 lish education. While they were men of strong com- 
 mon sense and sound judgment, and some of them 
 possessed a great flow of natural eloquence, yet, 
 having been taken chiefly from the common walks of 
 life, they enjoyed none of those qualifications which 
 arise from a classical and scientific course of study. 
 They were, however, “ mighty in the Scriptures,” 
 “ full of faith and the Holy Ghost,” and “ needed not 
 that any one should teach them which be the first 
 principles of Christ,” for they could call “ him Christ 
 by the Holy Spirit,” having received the “ witness in 
 themselves that they were born of God.” 
 
 These facts force us to the conclusion that their 
 prosperity must be attributed to the blessing of God 
 upon their labors. They, in fact, encountered a host 
 of opposers. The entire religious community, as 
 well as the vicious rabble anti the infidel part of the 
 people, were arrayed against them. The preju- 
 dices of education, of sectarianism, of the depravity 
 of unregenerate sinners, and the rivalry of denomina- 
 tional jealousy, were in hostility to the progress of 
 Methodism. Yet, in spite of all this mighty phalanx 
 of opposing forces, it won its way among the people, 
 converting thousands to its standard. We therefore 
 say again, that its forward course can be accounted 
 for only by supposing the sanction of the most high 
 God upon their labors. 
 
 But will God give his sanction to bad men ? Surely 
 he will not. Those men, therefore, yvho were en- 
 gaged in this cause were eminently holy and good. 
 They professed to have an experience of divine things 
 
 1 
 
360 A HISTORY OF THE [ 1792 . 
 
 upon the heart, and to be moved by the Holy Ghost 
 to this work. They spoke therefore of the things 
 which they had felt and seen, and God bore testimony 
 to their word. Instead of amusing the people with 
 meie speculative truths, they addressed themselves 
 directly to the heart, aiming, above all other things, 
 to effect a radical reformation there, knowing full well 
 that a reformation of life would necessarily follow. It 
 was this mode of preaching which gave such suc- 
 cess to their efforts, and inspired the confidence of 
 those who had an experimental knowledge of divine 
 things. 
 
 It has been said that God gave his sanction to their 
 labors. We do not wish to be misunderstood upon 
 this subject. We do not infer the blessing of God 
 upon the labors of a ministry merely because prose- 
 lytes are made. Mohammed made proselytes to his 
 false religion by the power of the sword faster than 
 Jesus Christ did by the power of his miracles and the 
 purity of his doctrine. And any impostor, or mere 
 formal minister, by the fascinating charms of his elo- 
 quence, or the cunning artifices to which he will re- 
 sort, may succeed in proselyting others to his party 
 without at all benefiting their souls, or reforming their 
 lives. The mere multiplication of converts to a sys- 
 tem is no proof, of itself, that it has the sanction of 
 the God of truth and love. 
 
 We have not, therefore, enumerated the communi 
 cants of the Methodist Episcopal Church as an evi 
 dencc, of itself, that its ministry were moving ii 
 obedience to God’s will, and in the order of his provi 
 dencc. Though they had been as “numerous as the 
 sands upon the seashore,” had they been destitute 
 I 
 
1792. J METHODIST EPISCOPAL CHURCH. 361 
 
 of righteousness, they would be no proof that the 
 instruments of their conversion were sent of God. 
 
 But what we insist upon is, that these men preached 
 the pure doctrine of Jesus Christ, and that those who 
 were converted by their instrumentality were really 
 “ brought from darkness to light, and from the power 
 of Satan to God” — that such a reformation of heart 
 and life was effected as resulted in a uniform obe- 
 dience to the commands of God ; and that those who 
 were brought under the doctrine and disciplinary regu- 
 lations of this Church, brought forth the “ fruit of the 
 Spirit, love, joy, peace, long-suffering, gentleness, 
 goodness, faith, meekness, temperance” — thus giving 
 evidence that they were indeed born of the Spirit,” 
 and enjoyed its witness of their adoption into the 
 family of God. 
 
 We speak of them as a body. Though it is not 
 probable that there were many hypocrites who came 
 among them — there being no temptation to such to 
 identify themselves with them— yet there were doubt- 
 less some such, and others who imposed upon them- 
 selves and others ; and some who apostatized from 
 the faith — these could not do otherwise than reproach 
 the cause they had espoused. But whenever such 
 were discovered, if they could not be reclaimed from 
 their wanderings, the strict discipline which was en- 
 forced cut them off from the communion of the faith- 
 ful ; and thus was the Church freed from the respon- 
 sibility of their conduct, and kept pure from their 
 corrupting example. By this faithful preaching of 
 the word, and enforcement of discipline, the main 
 body was kept in a healthy state, and presented a 
 living example of the purity and excellence of their 
 
 1 
 
362 A HISTORY OF THE [ 1792 . 
 
 religion. This was a resistless argument in their 
 favor. 
 
 Another thing which made them more extensively 
 useful was, their itinerating mode of preaching the 
 gospel. Had these ministers confined their labors to 
 insulated congregations, as most of the ministers of 
 other denominations did, they never could have real- 
 ized that diffusive spread of evangelical religion which 
 actually accompanied their efforts. Had John Wes- 
 ley, instead of going forth into the “ highways and 
 hedges” to call sinners to repentance, settled himself 
 over a parish, Methodism had been either “ hid in a 
 corner,” or never have had an existence. It was his 
 itinerating so largely, and preaching wherever he could 
 find access to the people, which gave such efficiency 
 to his efforts, and such a wide spread to the gospel 
 by his instrumentality. 
 
 But in this country especially, many parts of which 
 were newly settled, and therefore but sparsely popu- 
 lated, had not those preachers carried the gospel to the 
 people by traversing the country, they had remained 
 destitute of the means of salvation. We may, there- 
 fore, attribute the success which attended their labors 
 to the blessing of God on an itinerant ministry — on 
 a ministry which went everywhere preaching, “ not 
 with enticing words of man’s wisdom, but in the de- 
 monstration of the Spirit, and with power.” This it 
 was which enabled them to tc reach even beyond them- 
 selves,” in preaching the gospel of Christ, and of 
 gathering thousands of souls into his fold. 
 
 These men devoted themselves entirely and exclu- 
 sively to this work, remembering, as their Discipline 
 admonished them, that it was “ not their business to 
 1 
 
* 92 .] 
 
 METHODIST EPISCOPAL CHURCH. 
 
 363 
 
 preach so many times, and to take care of this or that 
 society, but to save as many souls as possible ; to 
 bring as many sinners as they can to repentance, and 
 with all their power to build them up in holiness, 
 without which they cannot see the Lord.” It was 
 this diligence in their calling, of being in soul and 
 body devoted to it, which enabled them to accomplish 
 so much in so short a time, and that, too, in the midst 
 of reproach and opposition. 
 
 It was, indeed, this very devotion, this diligence, 
 these zealous efforts in the cause of their divine Mas- 
 ter, which provoked much of the opposition which 
 they had to encounter. The lukewarm clergy were 
 aroused to indignation at seeing themselves rivaled by 
 those whom they affected to despise on account of 
 their erratic habits and inferiority in point of literature 
 and science. And as these zealous itinerants made 
 their pointed appeals to the consciences of sinners, 
 denounced the just judgments of God upon hardened 
 offenders, their ire was often kindled against those 
 who thus “ reproved them in the gate.” Wherever 
 these flaming messengers of Jesus Christ came, they 
 disturbed the false peace of the lukewarm, awakened 
 the conscience of the sleeping sinner, and gave him 
 no rest until he surrendered his heart to Christ. They 
 not only “ preached in the great congregation” “ in 
 the city full,” but “ into whatever house they entered,” 
 they addressed themselves personally to its inmates, 
 urging them to be “ reconciled to God ;” and they 
 accompanied all their efforts by earnest prayer, both 
 public and private, that God would sanction their 
 labors by sending upon them the energies of the Holy 
 Spirit. 
 
 1 
 
364 
 
 A HISTORY OF THE 
 
 [1792 
 
 The doctrines, too, which they principally insisted 
 upon, had a direct tendency to produce the desired 
 effect upon the heart and life. While they held, in 
 common with other orthodox Christians, to the he- 
 reditary depravity of the human heart, the deity and 
 atonement of Jesus Christ, the necessity of repent- 
 ance and faith ; that which they pressed upon their 
 hearers with the greatest earnestness was, the neces- 
 sity of the new birth, and the privilege of their having 
 a knowledge, by the internal witness of the Holy 
 Spirit, of the forgiveness of sins , through faith in the 
 blood of Christ; and as a necessary consequence of 
 this, and as naturally flowing from it, provided they 
 persevered, holiness of heart and life. On this topic 
 they dwelt with an emphasis and an earnestness pe- 
 culiar to themselves. The doctrine itself, though 
 held by most orthodox churches, as is manifest from 
 their articles of faith and formularies of religion, was 
 allowed to sleep in their books, or was not brought 
 before the people with that prominence which its im- 
 portance demands, and with that particularity and 
 definiteness which its vitality in the Christian system 
 renders essential to the success of the gospel ministry. 
 
 But on this vital point the Methodist ministers bent 
 their whole force. If they pressed upon the sinner a 
 sense of his depravity and actual guilt, it was to make 
 him feel the necessity of repentance and forgiveness. 
 If they presented to him the death of Christ, as the 
 meritorious cause of the sinner’s salvation, it was to 
 encourage him to look to that source for pardon in 
 his blood. If the Holy Spirit was spoken of as the 
 helper of our infirmities, and as a leader into all truth, 
 it was that lie might be claimed by the penitent sin- 
 1 
 
1792.] METHODIST EPISCOPAL CHURCH. 365 
 
 ner as the sealer of his pardon , and as a witnesser of 
 his “ acceptance in the Beloved.” Thus all the doc 
 trines of the gospel were brought to have a bearing 
 on this point, that all who were induced to “ seek 
 after God” might have no rest until they found “ re- 
 demption in his blood, even the forgiveness of sins.” 
 
 By preaching this doctrine everywhere, to all classes 
 of people, making it prominent in every sermon, and 
 exhibiting it as the common privilege of all penitent 
 sinners to experience, they were blessed of God in 
 their labors, and rejoiced over returning prodigals to 
 their Father’s house. 
 
 From all these facts — and that they are facts is 
 attested by every person who is at all acquainted with 
 our history — we conclude that this work was emi- 
 nently the work of God. Who will say it was not ? 
 Whoever does this must also say, that men by mere 
 human effort, unassisted by the Holy Spirit, may turn 
 more sinners from the error of their ways, and bring 
 them into all holy living, than all the clergy in the 
 country beside ! Or else they must deny that sinners 
 were thus converted from the error of their ways. 
 But to deny this, would be to fly in the face of the 
 plainest facts on record — facts attested by thousands 
 of witnesses. And to assert the former, that such a 
 reformation may be effected by human persuasion 
 alone, is to deny the necessity of the gospel to reform 
 sinners from their sinfulness — it is, in fact, saying 
 that the gospel is a “ cunningly devised fable,” totally 
 unnecessary for the salvation of a lost world. For 
 if sinners may be reformed by means of “ enticing 
 words of man’s wisdom,” then may we dispense with 
 the gospel, with the blood of Christ, and the energies 
 
 1 
 
366 A HISTORY OF THE M. E. CHURCH. [1792 
 
 of the Holy Spirit. But as all orthodox Christians 
 acknowledge the indispensable necessity of these to 
 renovate the sinner’s heart, and to make him holy in 
 all manner of conversation, it follows most conclu- 
 sively, that the reformation which accompanied the 
 labors of the Methodist ministry was the work of 
 God. 
 
 Hence we have a right to infer that, to insure a 
 continuance of his sanction upon our future efforts, 
 all we have to do is to “ walk by the same rule, and 
 mind the same thing.” Thus living and working, 
 the same benevolent Being who guided, protected, 
 and so abundantly blessed the labors of our fathers in 
 the gospel, will not fail to pour upon us and our chil- 
 dren the blessings of his salvation. 
 
 1 
 
CONTENTS 
 
 TO 
 
 HISTORY OF THE METHODIST EPISCOPAL CHURCH. 
 
 Preface, 
 
 Page 3 
 
 INTRODUCTION. 
 
 Sketches of the first settlements in North America; its discovery, p. 11. 
 Florida the first settlement made on the continent, p. 12; Virginia next, 
 in 1607, p. 13 ; landing of the Pilgrims, 1620, p. 13 ; New-Hampshire, 
 1623, p. 14; Maryland, 1634, p. 14; Rhode Island, 1636, p. 14; Connecti 
 cut, p. 15; New-York, 1615, p. 15; Delaware, 1631, p. 16; New-Jersey, 
 1664, p. 16; North Carolina, 1660, p. 17; South Carolina, 1670, p. 18; 
 Pennsylvania, first visited by Penn in 1682, p. 18 ; Georgia, 1733, p. 19 ; 
 Vermont, 1744, p. 19; general character of the colonists, p. 20; motives 
 by which they were actuated, p. 22 ; and effect of their conduct, p. 22 ; 
 object of this sketch, p. 23 ; general state of the colonies in the 17th century, 
 p. 23 ; efforts to convert the Indians, p. 24 ; general state of religion and 
 morals, p. 25; tribute of respect to New-England, p. 26; pure religion 
 rather low, p. 26 ; Whitefield’s labors, and their effects, p. 27 ; state of re- 
 ligion in Virginia, p. 27 ; in the middle provinces, p. 28 ; in the southern, 
 p. 29 ; general state of things about the middle of the 18th century, p. 21 ; 
 favorable to missionary effort, p. 32. Slavery in the colonies, p. 34; his- 
 torical sketch of slavery, p. 34 ; its introduction into the colonies, p. 35 ; 
 object of these remarks, p. 36; proper divisions of the history, p. 37. 
 
 $ 
 
 BOOK I. 
 
 From 1766 to 1773. 
 
 CHAPTER I. 
 
 Sketch of Methodism in England, p, 38; birth and education ot 
 Mr. Wesley, p. 38; enters the ministry, p. 39; first Methodist society, 
 p. 40 ; his visit to Georgia, p. 41 ; results of this visit, p. 41 ; ends in his 
 conversion, p. 42 ; visits Hernhuth, in Germany, p. 42 ; his return and 
 commencement of his evangelical labors, p. 43 ; field-preaching, p. 43 ; 
 first regular society call and employment of lay -preachers, p. 44 ; general 
 spread of the work, p. 44 ; Mr. Wesley qualified for his work ; it was the 
 work of God ; he was providentially led into it ; with a view simply to do 
 good, p. 45. 
 
 & 
 
368 
 
 CONTENTS TO HISTORY OF M. E. CHURCH. 
 
 CHAPTER II. 
 
 Introduction of Methodism into the city of New-York providential, p. 
 46 ; first society established by Philip Embury, p. 47 ; moved to it by 
 Mrs. Hick, p. 47 ; attracted public notice, p. 48 ; rented a larger room, 
 and were much assisted by Captain Webb, p. 49 ; sinners awakened and 
 converted, p. 50 ; the rigging loft in William-street, p. 50 ; plans for build- 
 ing a house of worship, p. 51 ; greatly encouraged, p. 51 ; Wesley Chapel 
 built in John-street; letter of T. T. to Mr. Wesley, detailing their wants 
 and asking for a preacher, p. 52; Mr. Wesley sends them help, p. 58; 
 arrival of Messrs. Boardman and Pilmoor, p. 59 ; commencement of Me- 
 thodism in Maryland, p. 59 ; preaching of Mr. Strawbridge, o. 60 ; anec 
 dote of him, p. 60 ; result of these things, p. 61. Page 46 
 
 CHAPTER III. 
 
 Missionaries enter npon their work, p. 61 ; Mr. Pilmoor visits Virginia 
 and North Carolina, p. 61 ; his letter to Mr. Wesley, p. 62 ; good effects of 
 Captain Webb’s labors, p. 62 ; Mr. Boardman comes to New-York, p. 62 ; 
 interchange of preachers, p. $3 ; letter to Mr. Wesley, p. 63 ; others enter 
 the itinerant field, p, 63 ; arrival of Mr. Asbury, p. 64 ; his birth and edu 
 cation, p. 64 ; his conversion and call to the ministry, p. 65 ; motives for 
 coming to America, p. 67 ; his voyage, views, and feelings, p. 68 ; lands in 
 Philadelphia, and his kind reception, p. 69 ; enlarges the field of labor, p. 
 70; Methodism planted in Kent county, Maryland, p. 71; Mr. Pilmoor 
 visits the south, p. 73 ; R. Williams, in Norfolk, Virginia, p. 73 ; Mr. As 
 bury appointed an assistant, p. 74; minutes of a quarterly meeting confer- 
 ence, p. 74 ; Rev. Mr. JarrattV labors and success, p. 76 ; Robert Williams 
 greatly blessed, p. 76; Mr. W«Wey thought of visiting America, but in- 
 stead of that sent Messrs. Rankin and Shadford, p. 77. 
 
 II. 
 
 From I <73 to 1784. 
 
 0 
 
 CHAPTER 
 
 First regular conference, and minutes of, p. 78 ; stations of preachers, 
 p. 79; numbers, p. 80; reason for a particular rule, p. 80; Mr. Rankin 
 sets himself to correcting abuses, p. 80; labors of Mr. Asbury, p. 81 ; Mr. 
 Rankin in New-York, and Mr. Asbury in Baltimore, p. 82; Light-street 
 church begun, p. 82 ; second conference, p, 82 ; minutes of, p. 83 ; increase 
 of members, p. 84 ; Boardman and Pilmoor return to England, p. 84 ; Mr. 
 Asbury enlarges the sphere of his labors, p. 85 ; others imitate him, p. 85 ; 
 the former sickens from excessive labor, p. 86; third conference, p. 86; 
 Mr. Rankin takes too much authority, p. 86; symptoms of war. \\ 87 ; Mr. 
 Asbury goes south, p. 88; great revival in Virginia, p. 89; death of R. 
 Williams, p. 89; Mr. Jnrratt’s account of this revival, p. 90; icorroly^ed 
 by others, p. 98; letter from Mr. Wesley, p. 115; difference betwewa 
 Mr. Rankin and Mr. Asbury, p. 11G. 
 
 l 
 
CONTENTS TO HISTORY OF M. E. CHURCH. 369 
 
 CHAPTER II. 
 
 Symptoms of hostilities, p. 117 ; English preacners suspected, p. 118 ; 
 Deer Creek conference, p. 119 ; disastrous results of war in some places, 
 and revivals in others, p. 120 ; English preachers consult about returning 
 home, p. 120 ; imprudent conduct, p. 121 ; effects of Mr. Wesley’s pam- 
 phlet, p. 122 ; Mr. Asbury left alone, p. 123 ; Leesburgh conference, p. 
 123 ; Mr. Asbury’s seclusion, p. 124 ; sufferings of Mr. Garrettson, p. 125 ; 
 of Mr. Hartley, p. 127 ; Mr. Asbury’s liberation, p. 127 ; conference at 
 Judge White’s, p. 128 ; troubles on account of the ordinances, p. 128 •; 
 Fluvanna conference, and ordination of the preachers, p. 130 ; causes a 
 temporary division, p. 131 ; minutes of conference, p. 132; reasofi for one 
 item, p. 135 ; rule against the use of spiritous liquors, p. 135 ; breach 
 healed which had been occasioned by administering the ordinances, p. 136; 
 salutary effects of this adjustment, p. 137 ; sad effects of the war, p. 138; 
 farther sufferings of Mr. Garrettson, p. 139 ; Choptank conference, p. 140 ; 
 labors of Mr. Jarratt, p. 142; capture of Lord Cornwallis, p. 143 ; tenth 
 conference, numbers, &c., p. 143 ; eleventh conference, numbers, &c., p. 
 144 ; rules, p. 145 ; peace proclaimed, and its effects, p. 145 ; Mr. Wes- 
 ley’s letter, p. 148 ; end of an apostate, p. 148 ; twelfth conference, num 
 hers, &c., p. 148 ; revival, p. 150 ; minutes not printed, p. 150. Page 117. 
 
 CHAPTER III. 
 
 Important period of Methodism, p. 151 ; state of the societies in Europe 
 and America, p. 151 ; independence of the country; Mr. Wesley deter- 
 mines to grant them a church organization: the steps taken, p. 152; his 
 letter Dr. Coke, &c., p. 153 ; credentials of Dr. Coke, p. 154; his arri 
 val in America, p. 155; Mr. Asbury’s account of their meeting, p. 156 $ 
 Mr. Garrettson sent to call a conference, p. 156 ; conference assembles in 
 Baltimore, Dec. 25, 1784, when Mr. Asbury is elected and consecrated 
 bishop, p. 157 ; others elected and ordained elders, p. 158 ; defence of these 
 measures, 1. A call for those things, p. 159 ; 2. Character of those who did 
 them ; 3. Presbyters and bishops the same order ; 4. The doctrine of suc- 
 cession not defensible ; 5. Mr. Wesley’s right; 6. He invaded the right 
 of no one else ; 7. He ordained ministers for the Methodists only, p. 160 ; 
 8. He did not separate from either the English or Protestant Episcopal 
 Church; 9. Form of church government not prescribed; 10. Proved, p. 
 161; 11. Distinction between the power of ordination and jurisdiction; 
 12. Character of those who established the Methodist Episcopal Church, 
 p. 162 ; the people acquiesced in those measures, p. 165 ; blessed results 
 of these things, p. 166 ; articles of religion, p. 167 ; rules adopted ; method 
 of holding conference, p. 175 ; constituting elders, and their duty, p. 177 ; 
 deacons, p. 178 ; receiving preachers, and their duty p. 180 ; of making 
 collections, p. 184; class meetings, p. 185; #uty of preachers, p. 186 ; ne- 
 cessity of union, p. 189 ; manner of singing, p. 190 ; rules for preaching, 
 p. 191 ; against Antinomianism, p. 192; how to provide for circuits, &c., 
 p. 194 ; of employing time, &c., p. 195 ; baptism ; Lord’s supper; unlaw- 
 ful marriages, p. 196' ; perfection, p. 197 ; dress, p. 198 ; privileges to non- 
 professors ; visiting from house to house, p. 199 ; instruction of children, 
 p. 204 ; building churches, p. 205 ; raising a general fund, p. 206 ; for su- 
 perannuated preachers, &c., p. 207 ; printing books, p. 208 ; trial of disor- 
 derly persons, p. 209 ; of immoral ministers, p. 210; of stewards, p. 211 ; 
 general rules, p. 212 ; rules on slavery, p. 215. 
 
 24 
 
 1 
 
870 CONTENTS TO HISTORY OF M. E. CHURCH. 
 
 BOOK III. 
 
 From 1785 to 1792. 
 
 CHAPTER I. 
 
 Effects of the recent organization, p. 219 ; Mr. Garrettson goes to 
 Nova Scotia state of things there, p. 219 ; A.llenites oppose, p. 220 ; 
 sample of their doctrine, p. 221 ; letter of Mr. Wesley, p. 223 ; good effects 
 of Mr. Garre ttson’s labors, p. 224 ; introduction of Methodism into Charles 
 ton, Soi\th Carolina, p. 225 ; labors of Mr. Willis there, and the erection 
 of a house of worship, p. 226 ; fall of B. Allen, and its effects on the 
 Church, p. 227 ; William Hammett and his secession, p. 228 ; Bishop As- 
 bury enters upon his work, p. 229 ; commencement of Cokesbury College, 
 p. 229 ; its plan, p. 230 ; general rules, p. 236 ; for the students, p. 237 v 
 dedicated by Bishop Asbury, p. 240; consumed by fire, p. 241; rebuilt, 
 and again burned, p. 242 ; Dr. Coke returns to Europe, p. 243 ; three con- 
 ferences, p. 243 ; revivals of religion, p. 244 ; origin of the presiding elder’s 
 office, p. 244 ; short analysis of the entire economy of the Church, p. 245; 
 death of preachers, p. 250 ; numbers, p. 251 ; settlement of Kentucky, 
 p. 251 ; character of the settlers, p. 252 ; first visited by the Baptists, 
 and then by local preachers, p. 252 ; first traveling preachers there, p. 253 ; 
 Methodism introduced into Georgia, p. 253 ; labors of Bishop Asbury, p. 
 254 ; death of preachers, p. 254 ; who desisted from traveling ; case of 
 Glendenning, p. 255 ; number in the Church, p. 255. Page 219 
 
 CHAPTER II. 
 
 Conferences and circuits for 1787, p. 256 ; Dr. Coke arrives, p. 256 ; 
 satisfies the conference, p. 257 ; his conduct commended, p. 258 ; Mr. 
 Garrettson proposed for a bishop ; reason why not elected, p. 258 ; title 
 bishop , why assumed, p. 259 ; its assumption vindicated, p. 261 ; care 
 for colored people and children ; Bishop Asbury comes north, p. 262 ; 
 Mr. Lee’s account of the revival, p. 263 ; deaths of preachers, p. 267 ; 
 numbers, p. 268 ; conferences and circuits for 1788, p. 268 ; Mr. Garrett- 
 son forms the New-York district, p. 269; general state of things in that 
 part of the country, p. 269; Bishop Asbury crosses the Alleghany Moun- 
 tains, p. 271 ; revivals of religion, p. 273; deaths of preachers, p.275; 
 numbers, p. 276; conferences and circuits for 1789, p. 276; minute re- 
 specting obedience to Mr. Wesley, p. 277 ; constitution of the United 
 States, p. 279; address of the bishops to President Washington and his 
 answer, together with vindicatory remarks, p. 279 ; Methodism in New- 
 England ; general state of things there, p. 288 ; Jesse Lee in Norwalk, 
 Conn., p. 290 ; disputations, p. 291 ; first Methodist societies and house 
 of worship, p. 292; opposition to Methodism, p. 293 ; work of God in 
 Baltimore, p. 295 ; this work aided by the labors of Bishop Asbury, p. 295; 
 Philip Embury, p. 297 ; the work extends in New-York district, particu- 
 larly on Long Island, p. 298 ; remarkable answer to prayer, p. 300; coun- 
 cil, p. 302 ; its authority, p. 303; its defects and dissolution, p. 305; 
 Book Concern, p. 306 ; deaths of preachers, p. 307 ; numbers, conferences, 
 and circuits, p. 308; Sabbath schools, p. 309; Bishop Asbury visits Ken- 
 tucky, p. 310 ; his return, p. 313 ; Methodism in Boston, Mass., p. 314 ; 
 in Lynn, p. 315; other towns in Mass., p. 31G ; anecdotes of J. Lee, p. 
 317; house of worship built in Boston; deaths and numbers, p. 319; 
 
 l 
 
CONTENTS. 
 
 371 
 
 numbers, conferences, and circuits, p. 320 ; Methodism in Canada, p. 321 
 impostors, p. 322 ; work of God in New-England, p. 323 ; Bishop Asbury 
 visits that country, p. 324 ; his judgment of the state of things there, p. 
 326; death of John Wesley, p. 327; Dr. Coke proposes to return to Eu- 
 rope, p. 329 ; gives offence to his American brethren, p. 330 ; the confer- 
 ence vindicated, p. 331 ; Mr. Wesley’s letter to E. Cooper, p. 333; Dr. 
 Coke’s cold reception, p. 334 ; is cheered by a letter from Bishop Asbury, 
 p. 335 ; the field of labor enlarges, p. 337 ; numbers, p. 337. * 
 
 CHAPTER III. 
 
 Conferences and circuits, p. 338 ; first settlements in Tennessee, p. 
 338 ; Bishop Asbury in Tennessee, p. 339 ; expulsion and deaths of 
 preachers, and numbers in the Church, p. 341 ; General Conference of 
 1792, p.342; its doings, p.343; O’Kelly’s resolution for an appeal re- 
 jected, p. 344 ; Bishop Asbury’s letter, p. 345 ; rules for election and trial 
 of a bishop, p. 346 ; of presiding elders, p. 347 ; allowance for preachers’ 
 wives, and rule respecting marriage fees, p. 348 ; rules respecting defi- 
 ciencies, to prevent imposition's, and the settlement of disputes, p. 349 ; 
 respecting immoral ministers, receiving presents, the worship of God, and 
 supernumerary preachers, p. 350 ; another General Conference ordered, 
 p. 351 ; rule on sowing dissensions, p. 351 ; Mr. O’Kelly’s secession, p. 
 351 ; reasons for it, p. 352 ; takes the name of 11 Republican Methodist ,” p. 
 353 ; societies formed, p. 353 ; spread into North Carolina, p. 354 ; disas 
 trous results of the secession, p. 354 ; name changed to “ Christian 
 Church,” p. 354 ; dwindles away, and its leader with it, p. 355 ; Bishop 
 Asbury’s interview with him, p. 355 ; hope in his death, p. 356 ; influence 
 of these things upon the public mind, from which it gradually recovers 
 p. 356; Concluding remarks, p. 356. 
 
 END OF VOLUME ONE. 
 

 
 
 
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 York Evangelist. 
 
 Senior Classes in Sunday Schools. 
 
 Senior Classes in Sunday Schools. Containing Cooper’s Prize Essay, 
 and other Treatises on the Subject. 
 
 18mo., pp. 203. Muslin SO 23 
 
 It is a sensible book. Mr. Cooper w T rites in a very sincere, earnest spirit, and 
 we trust the increased attention now bestowed on the very important class 
 among whom, we suppose, he labors, cannot fail to end in their advantage. 
 — Scottish Sabbath- School Teacher's Magazine. 
 
 A small volume on a subject of great and increasing importance. — Christian 
 Advocate and Journal. 
 
 Something of this kind has long been needed. Here will be found the very 
 best things that have been said or written on that subject. . . . The subject 
 is presented in a forcible and perspicuous manner, and will commend itself 
 to every reader. — Illinois Christian Advocate. 
 
 My Youthful Days. 
 
 My Youthful Days. An Authentic Narrative. By Bev. George 
 Coles, late Assistant Editor of the Christian Advocate and Journal, 
 Author of “ Lectures to Children,” etc. 
 
 18mo., pp. 267. Muslin $0 27 
 
 This is an interesting autobiography. ... It traces the history of the author 
 from his early boyhood, to his arrival in this country, and his entrance 
 upon the itinerant ministry. It is written in a clear, transparent style, 
 and is sufficiently filled with incident to make it a most interesting book. 
 It will be a valuable addition to the Sunday-school library. — Christian Ad- 
 vocate and Journal. 
 
 The excellent author of this work is well known throughout the Church .... 
 as a writer of books, especially adapted to the youthful mind. . . . Mr. 
 Coles was born in England, and his account of his early home, of the vil- 
 lage sports of England, of the Churcli service, and of Methodism in Eng- 
 land, is full of interest. The concluding chapters give a graphic account 
 of his voyage of emigration to America. We commend the book not only 
 to the young, but to all readers, as an entertaining and instructive narra- 
 tive. — Methodist Quarterly Review. 
 
BOOKS PUBLISHED BY CARLTON & PHILLIPS 
 
 200 Mulberry-street, liew-York. 
 
 Good Health. 
 
 Good Health : the Possibility, Duty, and Means of Obtaining and Keep- 
 ing it. 
 
 18mo., pp. 214. Muslin $0 24 
 
 With many, and indeed I might say, with most of its remarks on the means 
 of preserving health, I am much pleased, and can cordially recommend 
 them to our readers. — Rev. Nathan Bangs, D. D. 
 
 Interesting topics are treated in a popular manner, and not in the form of a 
 set of dry precepts and cautions. . . . The author is an experienced medical 
 gentleman, whose statements deserve the utmost consideration. — London 
 Visitor. 
 
 This is a most valuable work. — Sunday-School Visitor. 
 
 It not only tells us what to do, and what not to do, but also gives the reasons 
 for both. — Christian Advocate and Journal. 
 
 Half Hours until Old Humphrey. 
 
 Half Hours with Old Humphrey. 
 
 12mo., pp. 278. Muslin $0 60 
 
 This is in Old Humphrey’s best style, pithy, lively, and instructive. — Church 
 of England Sunday-School Quarterly Magazine. 
 
 Comprised in this volume we have sterling advice, pious admonitions, the 
 faithful exhortations of a wide experience, and interesting anecdotes and 
 sketches. — Christian Advocate and Journal. 
 
 A beautiful volume .... for Sunday-school teachers. It contains .... articles 
 on various topics, . . . quaint, hitting, and practical. — Sunday School Visitor. 
 
 Old Humphrey is a favorite with the religious reading public; this volume 
 comprises some of his best specimens. — Zion's Herald. 
 
 Homely Hints to Sunday-School Teachers. 
 
 Ephraim Holding’s Homely Hints to Sunday-School Teachers. 
 
 18mo., pp. 213. Muslin $0 24 
 
 Whoever wishes to find sound common sense, warm-hearted piety, and a 
 quaint simplicity, blended together, would do well to consult the writings 
 of Ephraim Holding. The old gentleman will fully introduce himself in 
 the course of his “ Homely Hints,” and we shall be greatly disappointed if 
 the reader does not profit by his acquaintance. — Editor's Preface. 
 
 Iona , the Druids' Isle. 
 
 Iona, the Druids’ Isle, and its successive Inhabitants. By liev. W. 
 Lindsay Alexander, 1). D., Fellow of the Society of Scottish Anti- 
 quaries. 
 
 I 81110 ., pp. 159. Musliu SO 21 
 
 It is the design <»f this book to unfold the history ofono of the smallest of the 
 British i h 1 « , which, many ages hack, wan the scone of some of the most 
 important .wonts in tin curly Church history of this and adjoining conn 
 trios, and the neat of civilization and religion . — London Tract Magazine.. 
 
 Jt is a hook concealing within its plain and unpretending covers, much that 
 is worthy the attention of the student of the history of great changes, or 
 of him who delights to trace tho linger of God in the affairs of men. — Epit* 
 copal Jiccordcr. 
 
PUBLISHED BY CARLTON & PHILLIPS. 
 
 200 Mulberry-street, Mew-York. 
 
 Biographical Sketches , 
 
 Sketches of Eminent Methodist Ministers. With Portraits ana 
 other Illustrations. Edited by John M’Clintock, D. I). 
 
 Koyal 8vo. Price in roan, gilt edges $3 00 
 
 Morocco S3 50 
 
 Morocco superior extra $5 00 
 
 The sketches are twelve in number : John Wesley, by the Rev. 0. T. Dob- 
 bin, LL. D., of Hull College, England. William M’Kendree, by Rev. 
 B. St. J. Fry. John Emory, by John M’Clintock, D. D. Robert R. Rob- 
 erts, by J. Floy, D. D. Elijah Hedding, by the Rev. M. L. Scudder, A. M. 
 John Fletcher, by the Rev. J. B. Hagany, A. M. Freeborn Garrett- 
 son. Wilbur Fisk, by Rev. Professor 0. H. Tiffany, A. M, Noah Levings, 
 by D. W. Clark, D. D. Stephen Olin, by J. Floy, D. D. George Pickering, 
 and Jabez Bunting, D. D., by Rev. Abel Stevens. An engraved portrait 
 accompanies each sketch. The illustrations are : Epworth Church; Ep- 
 worth Rectory; Charter-House; Old Foundery; First Methodist Church in 
 Ohio ; Methodist Book Concern ; Madeley Church ; the House in which 
 Fletcher was born; Pickering’s Mansion; Wesleyan Theological Institute, 
 Richmond, England; its Entrance Hall and Principal Staircase; and a fine 
 engraving of the New-England Conference, assembled in the old Bromfield- 
 street Church, Boston. 
 
 The Lamp and the Lantern , 
 
 The Lamp and the Lantern : or, Light for the Tent and the Trav- 
 eller. By James Hamilton, D. D. 
 
 18mo., pp. 202. Muslin $0 23 
 
 A series of eloquent lectures and essays, mostly hortatory, in Dr. Hamilton’s 
 best vein, on subjects connected with the reading and propagation of the 
 Bible. 
 
 Switzerland, 
 
 Switzerland ; Historical and Descriptive. 
 
 18mo., pp. 214. Muslin $0 24 
 
 Part I. Historical: The Dim Distance— Seeds of Nationality— Heroism and 
 Independence— The Reformation— Wars of Religion— A Long Peace- 
 Overthrow and Restoration. Part II. Descriptive: Nature— Art— Society. 
 
 Lives of the Popes, 
 
 The Lives of the Popes. From A. D. 100 to A. D. 1853. From the 
 London Edition. 
 
 12mo., pp. 566. Muslin $0 80 
 
 We take pleasure in placing the work before American readers in a more con- 
 venient form than that of its first publication, and trust that it will Ihi 
 extensively perused by young and old throughout our- land. No nation 
 ought to be better acquainted than ours with the history of the Popes, and 
 the system of religion of which they are acknowledged heads; for none has 
 more to fear from the movements of Romanists. 
 
 There is no work extant, to our knowledge, that covers the same ground. It 
 gives in compendious form the history of the Papacy from its very be- 
 ginning down to the pontificate of Pius IX. — a kind of information which 
 the American people stand much in need of just now —Methodist Quarterly 
 Review. 
 
 The work is well adapted to popular reading, and supplies a previous lack in 
 the current literature of the age — Christian Witness. 
 
PUBLISHED BY CARLTON & PHILLIPS 
 
 200 Mulberry-street, New-York. 
 
 Hoyt's Social Melodics. 
 
 Family and Social Melodies. A Collection of Choice Tunes and 
 Hymns. Especially adapted to Family and Social Devotion. By 
 Rev. William C. Hoyt, M. A. 
 
 8m, pp. 224. Muslin $0 60 
 
 The hymns in this work are mostly from our own Hymn Book ; the tunes 
 are plain and familiar airs. It is characterized by good judgment and ex- 
 cellent taste in its selections, and will be popular. — Zion's Herald. 
 
 A most excellent aid to family devotion. We recognize many of the good 
 old tunes and hymns, and some new ones. The music is conveniently 
 arranged for the melodeon, seraphine, piano, and organ ; and an index of 
 subjects at the end will enable the leader of the devotions at once to select 
 suitable hymns. Let Christians sing at the family altar; the little ones 
 will thus learn the songs of Zion, and the great congregations will become 
 one grand choir, verifying the demand of the Holy Oracles: “Let the 
 people praise thee; let all the people praise thee.” — National Magazine. 
 
 Both in its matter and its form, we think, this work meets precisely one of 
 the Church’s urgent needs. Family worship is incomplete without sacred 
 song ; and we trust this little book will cause many a family altar, hereto- 
 fore silent, to become vocal with the praise of God “ in Psalms and hymns.” 
 — Methodist Quarterly Review. 
 
 The Checkered Scene. 
 
 The Checkered Scene : or, Memorials of Mr. Samuel Oliver, for 
 some Years an Officer in the Army. By Gervase Smith. 
 
 18mo., pp. 168. Muslin SO 21 
 
 Contents. Early Days — The Farewell — Africa — India — The Return — Busi- 
 ness — The Great Change — The Lord’s House — ADar.k Cloud — The Triumph. 
 
 The career of' Mr. Oliver was singularly checkered ; some parts of the story 
 glowing with romantic interest. — Wesleyan Methodist Magazine. 
 
 Gold and the Gospel. 
 
 Gold and the Gospel: Prize Essays on the Scriptural Duty of Giving 
 in Proportion to Means and Income. With an Introduction by Rev. 
 Jesse T. Peck, D. D. 
 
 16mo. pp. 328. Muslin $0 34 
 
 I. An Essay on the Measure of Christian Liberality. By Rev. Henry Con- 
 stable, A. M. II. The Scripture Rule of Religious Contribution: in what 
 Proportion should a Believer in Revelation dedicate his Property to the 
 Cause of God? , 
 
 A few Methodist and Presbyterian laymen of Ireland last year offered two 
 prizes for the first and second best essays in favour of the Scriptural duty 
 of “giving in proportion to means and income.” Five adjudicators wore 
 chosen, and fifty-one essays wero sent in. But when the adjudicators had 
 finished their labours, strange to tell, each gave his verdict in favour of a 
 different writer. Each seems to have been tenacious of his own judg- 
 ment, and the result was that the five essays were published in one volume 
 und< r the title of “ Gold and the Gospel.” Already the work has attained 
 a wide circulation in Great Britain and Ireland. Fivo gentlemen, of differ- 
 ent denominations, have each procured a thousand copies for gratuitous 
 disposition In their respective Churches. 
 
 The present volume comprises the first two of those essays. They are well 
 adapted to the American mind, and the inquiring and improving condition 
 of the American churches. Lot this book be generally read, and acted on, 
 and the result will bo to put a now face on the financial affairs of the Chris 
 tian world.