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A HISTORY OF THE METHODIST EPISCOPAL CHURCH
By Nathan Bangs

Volume II

From The Year 1793 To The Year 1816

Third Edition, Revised And Corrected

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Digital Edition 03/13/96
By Holiness Data Ministry

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"How goodly are thy tents, O Jacob ; and thy tabernacles, O Israel," Numbers 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 adversaries," Exod. xxiii, 20-22.

Entered according to act of Congress, in the year 1838, by T. Mason & G. Lane, in the clerk's office of the Southern District of New-York

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New-York :

Published By Carlton & Phillips,
200 Mulberry Street.
1853

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BOOK IV
From 1792 to 1812

CONTENTS

PART 10
Volume II, Book IV, Chapter 1

Methodism won its way; satisfaction in the doings of the conference of 1792; conferences and circuits; efforts to establish district schools; labors of Bishop Asbury; Methodism in New England; preachers withdrawn, dead, and located, numbers, conferences, and circuits; Methodism in the west; affliction and labors of Bishop Asbury; others labor and suffer with him; Methodism in Vermont and Maine; in New Hampshire; days of fasting and thanksgiving; locations and deaths of preachers; number of members and conferences; poisonous effects of infidelity; a fast proclaimed; thanksgiving; numbers; conferences attended by Bishop Asbury; his labor and sufferings; meets the classes in New York; Benjamin Abbott; his labors and their effects; his last public service; his death; his character; death of other preachers; of Judge White; numbers

PART 11
Volume II, Book IV, Chapter 2

Second General Conference; locations deprecated; chartered fund; church property; manner in, and purposes for which it is held; local preachers, rules for the government of rule respecting the use of ardent spirits; Dr. Coke offers his services to the conference, which were accepted; he returns to Europe; an incident of the voyage; conference adjourns.

PART 12
Volume II, Book IV, Chapter 3

Conferences and circuits; illness of Bishop Asbury; his labors and sufferings; further sufferings at Tuckehoe, N.Y.; not able to attend conferences, but appoints Jesse Lee in his place; death of preachers, and number in the church; people of color special object of attention; rebuilding of the Light street church; extension of the work in Western New York; numbers; death and character of John Dickins; deaths and locations; revival in Upper Canada;Calvin Wooster; good results of; his labors; others enter into the work; opposition to it; Methodism in Ohio; in Georgia and Mississippi; locations and deaths -- death and character of H. C. Wooster; numbers.

PART 13
Volume II, Book IV, Chapter 4

Third General Conference. The oldest journal commences here; debility of Bishop Asbury; conference requests a continuance of his services; to which he consents; the case of Dr. Coke considered; conference consents to his temporary residence in Europe; letter of Bishop Asbury to the British Conference; Dr. Coke returns; address of the American to the British Conference; election of Richard Whatcoat to the episcopal office; his labors and character; allowance of preachers; provision for married preachers; boundaries of conferences; the bishops authorized to ordain colored preachers adjournment.

PART 14
Volume II, Book IV, Chapter 5

Great revivals; in Baltimore, Duck Creek, Eastern Shore of Maryland, Philadelphia, Connecticut, Vermont, New Hampshire; Commencement of camp meetings in the west; their good effects great meeting on Desha's Creek; conversion of individuals; opposition to these meetings -- how silenced; number of attendants increase; different denominations unite in them; powerful effects; labors of William McKendree; camp meetings spread other preachers enter into the work; providentially introduced; defence of these meetings; death of preachers, and numbers; labors of Bp. Asbury and Whatcoat; Methodism in N. hampshire and Vermont; in U. Canada; in Charleston, S.C.; deaths of preachers, and numbers; death and character of Mr. Jarratt; conferences; work of God prospers in the west; also in New Jersey; in the District of Columbia and in Vermont; Methodism in Montreal, L. C. and in Upper Canada; labors of the bishops; Baltimore conference; death and character of Bishop Asbury's mother; Methodism in Philadelphia; numbers; conference in Boston; progress of the work by means of camp-meetings in Virginia, Maryland, North and South Carolina, and Georgia; extends to Western New York and Lower Canada; deaths of preacher; comparative view of number in different sections of the country; influence of Methodism on the general state of society.

PART 15
Volume II, Book IV, Chapter 6

Fourth General Conference; number and names of those Composing it; rules of proceeding and powers of the bishops; trial of a bishop, amendment of one article of faith, and sundry other alterations; addresses of the American to the British conference; boundaries of conferences; adjournment of the General Conference; effects of camp-meetings; influence declines in Kentucky; Springfield presbytery; wild excesses; Methodist adhere to their standards; Cumberland Presbytery; camp-meetings in Ohio; Methodism in Marietta; in the older states; in Illinois and upper Canada; state of things in Detroit; locations, deaths, and numbers, and conferences; general state of the work; death and character of Tobias Gibson; of Nicholas Watters and Wilson Lee; of others; numbers and conference; proposition of Bishop Asbury for a delegated General Conference; rejected by Virginia conferences; Dr. Cooks marriage and proposition to reside in America; Methodism in Louisiana; in Mississippi; in lower Canada, particularly Quebec; French mission; in Massachusetts, and Eastern Shore, Md; Bishop Asbury in the west; in Charleston, S. C.; death and character of Bishop Whatcoat; withdrawings, locations, and expulsions, numbers and conferences; Bishop Asbury's travels and prayers; Methodism in Missouri; in Savannah, Ga; deaths and numbers.

PART 16
Volume II, Book IV, Chapter 7

General Conference of 1808 -- number of members; the case of Dr. Coke -- his letter to the General Conference; conference dissatisfied with him; his letter to Bishop White; the bishop's answer; remarks on this correspondence; Dr. Coke's explanatory letter; letter to Dr. Coke; resolutions in reference to Dr. Coke; address of the British to the American conference; of the American to the British conference; defence of those measures; measures for a delegated General Conference; Memorial of the New York conference; concurred in by other conferences; referred to a committee; report, and its rejection; a source of grief; second report accepted; well received; election of William McKendree to the episcopal office; sketch of his character and labors; E. Cooper resigns his station as book steward, and J. Wilson and D. Hitt appointed; local deacons, raising supplies, settling disputes, and adjournment of conference; minute respecting Dr. Coke.

PART 17
Volume II, Book IV, Chapter 8

Extent of the annual conferences; general satisfaction in what had been done; Bishop Asbury relieved in his labors by his new colleague; Bishop McKendree enters upon his work; their manner of traveling; privations and enjoyments; extension of the work in Ohio; singular conversion; progress of the work in New England; revival in the city of New York; locations and deaths of preachers; account of Captain Webb; numbers; Methodism in the west; in Boston; origin of camp meetings; manner in which they are held; Account of one held on Long Island, N.Y.; another in the west; numbers; Genesee conference; Methodism in Cincinnati; in Indiana; revival in New york; locations and deaths of preachers; character of Joseph Everett; of John Wilson; numbers; rumors of war; earthquakes; want of houses of worship; of parsonages; Bishop Asbury in Upper Canada; in the western states; Methodism in Pittsburg; locations and death of preachers; numbers.

PART 18
Volume II, Book V, Chapter 1

First delegated General Conference; names of its members; rules; address from Bishop McKendree; referred to committees; Bishop Asbury's desire to visit his native land; Genesee and other conferences; ordination of local deacons; rule for settling disputes; how state of itinerant in the M.E.C.; sad effects of this state of things; Lee's History and efforts to obtain a better; church property; provision for worn out preachers, widows, and orphans and for missionary purposes; address of G. C to the members of the church; presiding elder question; history of; arguments for and against the measure; end of the controversy; stationing power; its use.

PART 19
Volume II, Book V, Chapter 2

War declared; consequences of this; growing importance of the West; commission from the A. B. C. F. M. sent there; report; Bishop Asbury declines in health; remarks on the war and effects of intoxicating liquors; state of the work; numbers; a distressing times on the fronters; secession of Pliny Brett; general state of things; labors of Bishop Asbury; makes his will; mutual affection and influence of the bishops; numbers; cause of the increase; the war rages; its effects on religion; dangerous illness, and recovery of Bishop Asbury; resumes his travels; his debilitated appearance; death and character of Mr. Otterbein, and others connected with him; death of Dr. Coke; locations; deaths and numbers; Bishop McKendree; conversation of Bishop Asbury with him; the war draws near its termination; locations, deaths and numbers; peace and its consequences; Bishops Asbury and McKendree; locations -- death of Learner Blackman; of Richman Nolley; of other preachers; decline of Bishop Asbury; last entry in his journals, and his last sermon; his death and burial; inscription on his tombstone; his life never written; his character; concluding remarks; Note A.

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THE DIGITAL PARTS OF ALL FOUR VOLUMES
(Correletated With The Author's Divisions)

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VOLUME I

PART 1 = Volume I, Book I, Chapter 1

PART 2 = Volume I, Book I, Chapter 2

PART 3 = Volume I, Book I, Chapter 3

PART 4 = Volume I, Book II, Chapter 1

PART 5 = Volume I, Book II, Chapter 2

PART 6 = Volume I, Book II, Chapter 3

PART 7 = Volume I, Book III, Chapter 1

PART 8 = Volume I, Book III, Chapter 2

PART 9 = Volume I, Book III, Chapter 3

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VOLUME II

PART 10 = Volume II, Book IV, Chapter 1

PART 11 = Volume II, Book IV, Chapter 2

PART 12 = Volume II, Book IV, Chapter 3

PART 13 = Volume II, Book IV, Chapter 4

PART 14 = Volume II, Book IV, Chapter 5

PART 15 = Volume II, Book IV, Chapter 6

PART 16 = Volume II, Book IV, Chapter 7

PART 17 = Volume II, Book IV, Chapter 8

PART 18 = Volume II, Book V, Chapter 1

PART 19 = Volume II, Book V, Chapter 2

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VOLUME III

PART 20 = Volume III, Book V, Chapter 3

PART 21 = Volume III, Book V, Chapter 4

PART 22 = Volume III, Book V, Chapter 5

PART 23 = Volume III, Book V, Chapter 6

PART 24 = Volume III, Book V, Chapter 7

PART 25 = Volume III, Book V, Chapter 8

PART 26 = Volume III, Book V, Chapter 9

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VOLUME IV

PART 27 = Volume IV, Book V, Chapter 10

PART 28 = Volume IV, Book V, Chapter 11

PART 29 = Volume IV, Book V, Chapter 12

PART 30 = Volume IV, Book V, Chapter 13

PART 31 = Volume IV, Book V, Chapter 14

PART 32 = Volume IV, Book V, Chapter 15

PART 33 = Volume IV, Book V, Chapter 16

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PART 10
Volume II, Book IV, Chapter 1

FROM 1792 TO THE FIRST DELEGATED GENERAL CONFERENCE IN 1812

From the close of the General Conference of 1792 to the close of the Annual Conferences of 1796

We have hitherto traced the progress of Methodism in this country, from its small beginning in 1766 to the close of the first General Conference in 1792. Though it had difficulties, both internal and external, to contend with, it won its way through every opposition, maintaining the purity of its character, and exerting its hallowing influence on society, in the meantime molding itself into a more compact form and firmer consistency, until, we have seen, it was organized in One Supreme judicatory to which its destinies, under God, were committed. I shall now proceed to narrate, as accurately as possible, its subsequent progress, both in its general councils and in its various ramifications over this extended continent.

1793

Though the labors of the conference, detailed in the former chapter, were great, and the subjects of deliberation elicited very considerable controversy, yet the preachers generally departed to their respective spheres of labor with promptness and cheerfulness; and the people, with the exception of those who were poisoned with the O'Kellyan schism, manifested great satisfaction at what had been done. It was, indeed, manifest to all impartial men that the members of this conference "sought not their own" glory, temporal aggrandizement, ease, or pleasure, but the glory of God and the good of mankind.

This year there were no less than nineteen conferences held in different parts of the country, for the convenience of the preachers and people, and it was upward of eleven months from the time of the first to the last, -- the times and places of which, not affording much matter of general interest, I think not necessary now or hereafter to specify. In these several conferences the following twelve circuits were added: -- Swanino, in Virginia; Haw River, in North Carolina; Hinkstone, in the West; Washington, Maryland; Freehold, New Jersey; Herkimer and Seneca Lake, New York; Tolland and New London, Connecticut; Province of Maine, Maine; Prince George, in Maryland; Savannah, in Georgia.

An effort was made this year for the erection of district schools, in imitation of the Kingswood School, established by Mr. Wesley, in England; and an address was drawn up by Bishop Asbury to the members of the Church, with a view to call their attention to the importance of this subject. Several such were accordingly commenced soon after; but whether for want of skill in their management, or patronage from the people, or more probably from both of these causes, they lingered for a short time, and then ceased to exist. These failures in an attempt to impart the benefits of a Christian education made an impression upon the mind of the good bishop and others that the Methodists were not called to attend to these things and hence for several years they were suffered to sleep. This subject has, however, more latterly awakened a very general interest in the Church, and the cause of education has been prosecuted with vigor and success, as will be noticed in the proper place.

After the adjournment of the conference, Bishop Asbury commenced his tour of the continent by traveling through the southern states, and thence west over the Allegheny Mountains into Tennessee and Kentucky, contending with almost all sorts of difficulties, and yet everywhere scattering the seeds of eternal life. From the west he returned and visited the northern and eastern states, and on arriving at the city of New York, he says, after mentioning that he had been much afflicted in body, particularly with an inflammatory rheumatism in his feet, --

"I have found, by secret search, that I have not preached sanctification as I should have done. If I am restored, this shall be my theme more pointedly than ever, God being my helper. I have been sick upward of four months, during which time I have attended to my business, and rode, I suppose, not less than three thousand miles."

In this journey he had the satisfaction to behold, in many places, a revival of the work of God, which, amid the gloom occasioned by his debility, the roughness of the roads, and the coarseness of his fare, particularly in the new countries, made him "rejoice in hope of the glory of God." While a foundation was laying for an extensive work of God in the western states, New England began more fully to "stretch out her hands to God." This year there were two districts in New England, one of which was under the charge of the Rev. Ezekiel Cooper, and the other the Rev. George Roberts, both of whom were able ministers of the New Testament; and the Rev. Jesse Lee, who had opened a way for the spread of Methodism in this country, was stationed in the province of Maine, and Lynn. Through their labors, and those preachers who were associated together under their direction, several new circuits were formed in Connecticut, Massachusetts, and Rhode Island, and many societies were established.

But this work did not go on without opposition. Though the civil regulations of the country did not allow the standing order to interpose their authority to prevent the Methodists from preaching, yet they were not allowed the full exercise of their ministry, particularly as respects uniting people in matrimony. Hence Mr. Roberts was prosecuted and fined for performing the marriage ceremony. As, however, this sort of persecution was becoming unpopular among the people, the more they were oppressed in this way, "the more they prospered," until finally all those legal barriers were removed out of the way, and the Methodists, as well as others, are protected in all their rights and privileges.

Though it will be anticipating the chronological order of the history a little, yet I think it will give the reader a more intelligible idea of the progress of the work in this country, to connect a few particulars in this place. This year the New London circuit was formed. Though as early as 1789 preaching commenced in this city, yet no regular class was formed until the year 1793 and that consisted of fifty members. And it was not until 1798 that they succeeded in building a house of worship in New London, which was dedicated to God on the 22d of July of that year.

Warren circuit, in Rhode Island, which included Warren, Newport, Providence, Cranston, and several places in Massachusetts, appears on the minutes of this year; and the first Methodist church which was built in Rhode Island was in the town of Warren; and the first sermon was preached in it Sept. 24, 1794.

As perfect religious freedom was secured to the people by the original charter granted to the state of Rhode Island, and of course no form of Christianity was established by law, the Methodists met with less opposition there than they did in some other portions of New England.

In Provincetown, on Cape Cod, which was first included in the minutes of 1795, there were some incidents attending the introduction of Methodism which, as they show the fruits of the carnal mind on the one hand, and the good providence of God on the other, may be worthy of record. It seems that a few in this place were brought under serious impressions, and began to hold meetings among themselves before they were visited by any preacher, and they had therefore no one competent to instruct and guide them. In this way they endeavored to strengthen each other's hands for some time, being much despised and persecuted by those who "knew not what spirit they were of;" until one of our preachers, who was on his passage from New York to St. John's, in New Brunswick, meeting with contrary winds, the vessel in which he sailed was compelled to anchor in the harbor of Provincetown. On going ashore, the preacher soon found these young converts, and at their invitation gave them a sermon. After staying with them a few days, and preaching several times, he left them with directions where they might apply for Methodist preachers. They accordingly sent to Boston for help, and were soon supplied.

In consequence of these movements, when the Methodist preachers first visited the place, they were cordially received, treated with great kindness, and many attended their meetings. A society was soon formed, and several sinners awakened and converted to God, and added to the society. Their number daily increasing, they commenced building a house of worship. This provoked opposition, and the "sons of Belial" assembled in the night, took the greater part of the timber, which had been brought from a distance, at a considerable expense, threw it from the brow of a hill into the valley, cut it to pieces and built a pen with it, -- then taking a sailor's old hat, coat, and trousers, stuffed them so as to make them resemble a man, fastened the image on the top of the pen, and tarred and feathered it. This shameful conduct, so far from intimidating the brethren, or discouraging them in their efforts to erect a house for the worship of God, only served to stimulate them to renewed diligence; and by the month of January they had their house ready for use, and accordingly took possession of it in the name of the Lord.

James O'Kelly, Rice Haggard, John Robertson, and John Allen, were returned in the minutes this year as withdrawn. Eighteen were located, and one, James Bell, was expelled. Benjamin Carter and John Sproul had died, both in peace.

In making the above record, we cannot but notice the number of locations which took place in those early days of the Church, and which, indeed, continued to be numerous for many years thereafter. That this practice has had an unfavorable effect upon the interests of the Church, by depriving it of some of its tried and experienced ministers, must be evident to all; for though many of those who located retained their piety, and also their usefulness to some extent, yet it is manifest that their ministerial labors were very much contracted, and their usefulness proportionally circumscribed. These locations, however, were owing, in some measure at least, to the scanty support which was made for men of families, and the great difficulty of contending, under those circumstances, with the hardships of an itinerant life, particularly in the new countries. Hence the temptations which were held out to locate that they might provide a livelihood for their growing families. If the Methodist Episcopal Church has erred in any one thing more than another, it has been in neglecting to make that provision for its ministers which they needed, and which the gospel authorizes them to receive. A remedy for this evil is to be found in that spirit of liberality which Christianity inculcates, and which is essential to the existence and usefulness of a gospel ministry.

The effect of the labors of this year may be seen in the following statement: --

Numbers in the Church: Whites This Year: 51,416; Last Year: 52,109; Decrease: 693 -- Colored This Year: 16,227; Last Year: 13,871; Increase: 2,356 -- Total This Year: 67,643; Last Year: 65,980 -- Increase: 1,663 -- Preachers This Year: 269; Last Year: 266; Increase: 3.

The reader will perceive that though there was an increase of 1,663 in the total number, there was a decrease of 693 among the white members. The effects of the O'Kellyan secession began to be felt, particularly in Virginia, and some parts of North Carolina.

1794

The number of annual conferences was reduced this year to fourteen, as some of the preachers had complained of there being so many at such short distances, among other reasons, because it prevented the minutes from being printed until near the end of the year. This inconvenience, however, should have been submitted to rather than to have made it necessary for the preachers to assemble from such a vast distance, at the expense of so much time and money, as many of them did when, afterward, the number of conferences was reduced to seven. At these conferences the following new circuits were returned in the minutes: -- Federal, in Maryland; Carlisle, in Pennsylvania; Leesburgh and Pendleton, in Virginia; Black Swamp, in South Carolina; New Hampshire, in New Hampshire; Marblehead, Orange, and Fitchburg, in Mass.; and Vermont, in Vermont; Oswegochee, in Upper Canada, was divided into two.

In some of the southern states, Methodism was doomed to much suffering, arising out of the disputes and divisions occasioned by the O'Kellyan secession, which has been already detailed. But while these things were transacting in those parts, to the grief of many pious hearts, the cause of Christ, through the labors of his faithful servants, was extending in more favored portions of our country We have before seen, that as early as 1786, the Methodist preachers had penetrated the Western wilderness beyond the Allegheny mountains, and that they had gradually extended their labors from year to year, being led on and encouraged in their work both by the example and precept of Bishop Asbury, who was generally in the foremost ranks when danger and hardship were to be encountered and endured. This year a conference was appointed to be held in Kentucky, on the 15th of April, and the bishop set off to meet his brethren at that place. On the 20th of January he reached the city of Charleston, S. C., where he found himself so unwell, that he was obliged to relinquish his intended journey to the west; and that the reader may see for himself the manner in which this apostolic man employed his time, the extent of his labors in the cause of God, and the privations to which he was often subjected, we will endeavor to follow him in some of his journeyings this year. After mentioning the kindness and hospitality with which he had been treated in his affliction, while at Charleston, he says, --

"I have written largely to the west, and declined visiting those parts this year. The American Alps, the deep snows, the great rains, swimming the creeks and rivers, riding in the night, sleeping on the earthen floors, more or less of which I must experience, if I go to the western country, might, at this time, cost me my life. I have only been able to preach four times in three weeks. I have had sweet peace at times since I have been here; the love of meetings, especially those for prayer, the increase of hearers, the attention of the people, my own better feelings, and the increasing hope of good that prevails among the preachers, lead me to think that the needy shall not always be forgotten, nor the expectation of the poor perish."

He remained in Charleston, employing his time in the best manner he could, while endeavoring to recruit his exhausted strength, until February 28th, when he set off on a tour through different parts of the southern country, visiting the churches, and setting things in order. On the 20th of March, he says, --

"I directed my course, in company with my faithful fellow-laborer, Tobias Gibson, up the Catawba, settled mostly by the Dutch. A barren spot for religion. Having rode in pain twenty-four miles, we came, weary and hungry, to O_____'s tavern, and were glad to take what came to hand. Four miles forward we came to Homes' Ford, upon Catawba river, where we could neither get a canoe nor guide. We entered the water in an improper place, and were soon among the rocks and in the whirlpools. My head swam, and my horse was affrighted. The water was to my knees, and it was with difficulty we retreated to the same shore. We then called to a man on the other side, who came and piloted us across, for which I paid him well. My horse being afraid to take the water a second time, brother Gibson crossed and sent me his, and our guide took mine across. We went on, but our troubles were not at an end; night came on and it was very dark. It rained heavily, with powerful lightning and thunder. We could not find the path that turned out to Connell's.' In this situation we continued until midnight or past. At last we found a path which we followed until we came to dear old father Harper's plantation; we made for the house, and called; he answered, but wondered who it could be; he inquired whence we came; I told him we would tell him when we came in; for it was raining so powerfully that we had not much time to talk. When I came dripping into the house, he cried, 'God bless your soul, is it brother Asbury? Wife, get up.' "

After such a salutation they felt themselves at home, though much fatigued from their exposure and long ride.

After some farther remarks expressive of his thankfulness to God for the sweet peace of mind he enjoyed amid his physical sufferings and toilsome labors, he says, "This campaign has made me groan, being burdened." -- "I have provided brothers G. And L. for the westward. I wrote a plan for stationing, and desired the preachers to be, as I am, in the work. I have no interest, no passions, in their appointments; my only aim is to care and provide for the flock of Christ." -- "I feel that my sufferings have been good preaching to me -- especially in crossing the waters. I am solemnly moved in not visiting my Holstein and Kentucky brethren. It may be their interest to desire the preservation of my life. While living I may supply them with preachers, and with men and money. I feel resolved to be wholly the Lord's. Weak as I am, I have done nothing, I am nothing, only for Christ."

From this part of the country he came north, though Virginia, and on to Baltimore, where he took sweet counsel in the midst of his old friends. Thence he passed on though Pennsylvania, New Jersey, and New York, visiting all the principal cities and towns on his way, attending conferences and preaching to the people, and passed into the New England states. The following are some of his pointed remarks upon the state of things in this country: --

"Ah! here are walls of prejudice, but God can break them down. Out of fifteen United States, thirteen are free; but two are fettered with ecclesiastical chains -- taxed to support ministers, who are chosen by a small committee, and settled for life. *[1] My simple prophecy is, that this must come to an end with the present century. *[2] The Rhode Islanders began in time and are free. Hail, sons of liberty! Who first began the war?" (of the Revolution, doubtless is meant.) "Were it not Connecticut and Massachusetts? And priests are now saddled upon them. O what a happy people would these be, if they were not thus priest-ridden. *[3] It is well for me that I am not stretching along, while my body is so weak, and the heat so intense." "I heard -- read a most severe letter from a citizen of Vermont to the clergy and Christians of Connecticut, striking at the foundation and principle of the hierarchy and the policy of Yale College, and the independent order. It was expressive of the determination of the Vermonters to continue free from ecclesiastical fetters, to follow the Bible, equal liberty to all denominations of Christians. If so, why may not the Methodists, who have been repeatedly solicited; visit these people also?"

These extracts show, in a striking manner, the immense labors performed by this primitive bishop, in the name of Jesus Christ. Nor was he alone in these labors. His example provoked others to follow in the footsteps, who, though they were not called to travel so extensively, were equally assiduous, and alike successful in their endeavors to plant the standard of Jesus Christ in various parts of this continent. Among others we may mention a William Watters, the first Methodist preacher raised up in America, who traversed the western wilds, and labored in the woods of Kentucky; a Garrettson, who opened the way into the interior of New York state, and penetrated even to Vermont; a Lee, who led the way into New England, and laid the foundation for that work of God there which has since reared itself in beauty and glory, amid "fightings without and fears within;" a Roberts and a Cooper, who followed in the track marked out for them by Lee, and nobly stood their ground amid storms of reproach, and labors more abundant." These leaders of "God's sacramental host" being aided by their associates, all zealous for God and for the salvation of souls, were scattering the "good seed of the kingdom" in every direction, and we who have followed them have had the happiness of seeing it" take root and bear fruit," in some places thirty, in others sixty, and in some a hundred fold.

In the preceding extract from Bishop Asbury's Journal, we have seen that he alludes to Vermont, to which they had been solicited to send preachers. It is well known that in this state there were no legal barriers in the way of any denomination of Christians, but that all were permitted the free and unrestrained exercise of their peculiarities. Although as early as 1788 Mr. Garrettson had visited the southern borders of the state, and preached in a few places, it was not until this year that any of our preachers obtained a permanent foothold here; but this year, Joshua Hull was sent to Vermont, and his labors were made a blessing to many. Since that time the cause of Methodism has advanced rapidly among the people in almost every part of the state, to the reformation and salvation of thousands of souls.

This year also Methodism was introduced into the province of Maine, by the indefatigable labors of Jesse Lee. In Portland he preached in the Congregational church, and then passed on though Freeport and Bath, crossed the Kennebeck river, and went as far as the town of Penobscot. In most of the places he was cordially received, and succeeded in forming a regular circuit, and this laid a foundation for the permanent establishment of Methodism in Maine. He gives the following account of his first visit to Portsmouth: --

"Sunday the 8th of September, I went to hear Mr. Watters in the forenoon and in the afternoon. After he was done, I went with some friends to the court-house, but the great men would not let us go into the house to preach, so I got on the step of the door of the court-house and began. When I commenced I had about a dozen people, but they soon began to flock together, and I had some hundreds of them to hear me before I had done. They stood in different parts of the streets. I found much freedom in speaking, and the word reached many of the hearts of the hearers, who were as solemn and attentive as though they had been in a meeting house."

It may be remarked that the settlements along the Penobscot river at that time had been newly formed, and were destitute of settled pastors; hence the people were much gratified with the visit of Mr. Lee, and those who succeeded him; and though he had to contend with many difficulties, as a stranger bearing a message differing in so many particulars from what they had been accustomed to hear, yet God gave him favor in the eyes of the people, and strength to persevere in his good work, until he had opened a way for the establishment of regular preaching in that destitute part of the country.

New Hampshire was also visited about this time. John Hill was the first Methodist preacher sent into that state but with what success I cannot tell, as we do not find any members returned on the minutes in that state for this year. At the several annual conferences for this year, the following resolutions were passed: --

"It is most earnestly recommended by the conferences, that the last Friday in February, 1795, be set part throughout the United States, by the members of the Methodist Episcopal Church, as a day of solemn fasting and prayer, and that all worldly concerns be laid aside.

"It is also recommended by said conferences, that the last Thursday in October be set apart as a day of solemn and general thanksgiving, and that alL servile labor be laid aside, and those days be observed with all the solemnity of a Sabbath."

They furthermore said, "The bishops and conferences desire that the preachers generally change every six months, by the order of the presiding elder, whenever it can be made convenient."

No less than twenty-eight preachers took a location this year, either in consequence of "weakness of body or family concerns." Two, Jeremiah Cosdon and Jethro Johnson, withdrew from the connection; and four were "dismissed for improper conduct." Four had died, namely, Philip Cox, Henry Birchett, James Wilson, and John Wayne.

Of Philip Cox, who was an Englishman by birth, it is stated that he had been sixteen years in the ministry, during which time he had traveled extensively in several of the states, and preached the gospel with considerable success. He was a man of sound judgment, of quick apprehension, and a great lover of union, and often prayed and preached to the admiration of his hearers. He was among the pioneers of the western wilds, where he labored assiduously and strove to do good by the circulation of religious books. On his return from the west he was seized with a complaint which soon put a period to his existence. Though in his last moments, through the violence of his disease, he was, for the most part of the time, delirious, yet he gave evidence to his friends that he died in peace.

Henry Birchett fell a martyr to his work, after having been in the traveling ministry only between five and six years. He was a native of Brunswick county, Virginia. He volunteered his services for four years in the dangerous stations of Kentucky and Cumberland, and wore himself out in preaching the gospel in these new countries. His name, therefore, stands enrolled among those worthy and self-denying men who hazarded their all for the sake of carrying the glad tidings of the gospel to the poor and the destitute, exposed in hunger, cold, and nakedness, and to the degradations of savages: for such was the state of things in Kentucky and other places where he traveled, that often even the necessaries of life could not be had, nor the wildernesses traversed without the danger of being intercepted by savage foes. But the meekness, love, prayers, sermons, and sufferings in the cause of Christ of Henry Birchett, will not be forgotten by the sons and daughters of Kentucky, who have reaped spiritual benefit from the work which was commenced by his labors and sacrifices, and has been since carried forward by his successors in the ministry.

Of James Wilson and John Wayne, it is said that, after the former had labored in the ministry about six, and the latter about four years, with general acceptance, they both died in peace.


Numbers in the Church: Whites This Year: 52,794; Last Year: 51,416; Increase: 1,378 -- Colored This Year: 13,814; Last Year: 16,227; Decrease: 2,413 -- Total This Year: 66,608; Last Year: 67,643 -- Decrease: 1,035 -- Preachers This Year: 301; Last Year: 269; Increase: 32.

1795

The number of annual conferences was reduced this year to seven, greatly to the inconvenience of the preachers, and it is believed to the detriment of the work of God. This diminution in the number of the conferences was made in consequence of the general opposition of the preachers to having so many, by which they thought the powers of the conferences were abridged, and those of the bishop proportionally augmented; and hence, to take away all such ground of fear, the bishops yielded to the wishes of their brethren, notwithstanding they were satisfied that, otherwise, it was not for the best.

Some idea may be formed of the extent of the annual conferences at this time, when it is considered that the New York conference comprehended within its bounds most of the state of New York, the whole of New England, and the province of Upper Canada; out of which have been since formed, the New England, Maine, New Hampshire, Troy, Oneida, Black River, and part of Genesee and the Canada conferences; and the other conferences were proportionally great in extent. Some of the circuits at that time included a larger extent of territory than districts do now, -- a four weeks' circuit often being not less than four hundred miles in circumference, and including from twenty to forty appointments in thirty days. Such were the labors of the Methodist ministry in those days.

In consequence of reducing the number of annual conferences to seven, some of the preachers, who labored in the frontier circuits, had to come from two to four hundred miles to attend the conferences, which obliged them to leave their regular work from three to six weeks, during which time the people were unsupplied with the word and ordinances of the gospel. This, in addition to the expense of time and money consumed in traveling such a distance, was an evil of no small magnitude, and against which, a remedy has been since wisely provided in an increase of the number of the annual conferences.

But the reduction in the number of conferences diminished naught from the labors of the superintendent, nor of those preachers who were fighting the battle, of the Lord in different parts of the great field in which they were employed. The former made his usual tour of the continent, extending his labors this year into the state of Vermont, where he preached in the woods in the town of Bennington, to a congregation made up, he says, of Deists, Universalists, and other sinners, some of whom seemed to be melted to tenderness under the word.

About this time the minds of many people were corrupted by the deistical writings of Thomas Paine, whose effusions against the Bible were received with greater avidity by Americans on account of the eminent services he had rendered to his country during the war of the Revolution. But Thomas Paine as a politician and Thomas Paine as a theologian were very different men. His book, however, against the Bible, was published by the booksellers; which, together with others of a kindred character, were widely circulated, and they were exerting a most deleterious influence upon the minds of many of our citizens, and threatened to poison the fountains of knowledge with their pestiferous contents. It could hardly be otherwise, under these circumstances, than that immorality should abound, and the "love of many wax cold." And the unrestrained freedom of the press, together with the laxity with which the laws against vice were administered, threatened to deluge the country with ungodliness. To impress upon all, and more especially upon the members and friends of the Methodist Episcopal Church, the necessity of a more thorough and extensive reformation among all orders of people, a "GENERAL FAST" was recommended by the several annual conferences, in the following address to the people of their charge: --

"It is recommended by the general traveling ministry of the Methodist Episcopal Church, that the first Friday in March, 1796, should be held as a most solemn day of fasting, humiliation, prayer, and supplication. It is desired that it should be attended to in all our societies and congregations, with Sabbatical strictness -- that we should bewail our manifold sins and iniquities -- our growing idolatry, which is covetousness and the prevailing love of the world -- our shameful breach of promises, and irreligious habits of making contracts, even without the intention of honest heathens to fulfill them -- our superstition, the trusting in ceremonial and legal righteousness; and substituting means and opinions for religion -- the profanation of the name of the Lord -- the contempt of the Sabbath, even by those who acknowledge the obligation we are under to keep it holy, for many make no distinction between this and a common day, and others make a very bad distinction, by sleeping, walking, visiting, talking about the world, and taking their pleasure; too many also, in many parts of the country, profane the sacred day, by running their land and water stages, wagons, &c., -- disobedience to parents, various debaucheries, drunkenness, and such like -- to lament the deep-rooted vassalage that still reigneth in many parts of these free, independent United States -- to call upon the Lord to direct our rulers and teach our senators wisdom -- that tho lord would teach our people a just and lawful submission to their rulers -- that America may not commit abominations with other corrupt nations of the earth, and partake of their sins and their plagues -- that the gospel may be preached with more purity, and be heard with more affection -- that He would stop the growing infidelity of this age, by calling out men who shall preach and live the gospel -- that the professors may believe the truths, feel the power, partake of the blessings, breathe the spirit, and obey the precepts of this glorious gospel dispensation -- that Africans and Indians may help to fill the pure church of God."

At the same time, with a view to manifest their gratitude for what God had done, and for the many temporal and spiritual mercies vouchsafed unto the people, a day of "GENERAL THANKSGIVING," was also recommended in the words following: --

"It is recommended, by the general ministry, to all our dearly beloved brethren and sisters that compose our societies and sacred assemblies, to observe the last Thursday in October, 1796, as a day of holy gratitude and thanksgiving -- to lay aside the cares of the world, and to spend the day in acts of devotional gratitude -- as a society, to give glory to God for his late goodness to the ancient parent society from whom we are derived: that they have been honored with the conversion of hundreds and thousands within these two years last past -- for such a signal display of his power in the Methodist society, within the space of twenty-six years, through the continent of America, as may be seen in the volume of our annual minutes, published in 1795 -- for the late glorious and powerful work we have had in Virginia and Maryland, and which still continues in an eminent and special manner, in some parts of our American connection -- for the many faithful public witnesses which have been raised up, and that so few, (comparatively speaking,) have dishonored their holy calling -- that we have had so many drawn from the depths of sin and misery, to the heights of love and holiness among the subjects of grace; numbers of whom are now living, and others have died in the full and glorious triumph of faith -- to take into remembrance the goodness and wisdom of God displayed toward America, by making it an asylum for those who are distressed in Europe with war and want, and oppressed with ecclesiastic and civil tyranny; the merciful termination of our various wars; the pacifications of the savage tribes; and the rapid settlement and wonderful population of the continent; that we have been able to feed so many thousands, at home and abroad; that we have had such faithful, wise, and skillful rulers; that we have such good constitutions formed for the respective states -- for the general union and government, that this may be kept pure and permanent -- for the admirable Revolution obtained and established at so small a price of blood and treasure -- that religious establishments by law are condemned and exploded in almost every spot of this extensive empire. And for African liberty; we feel gratitude that many thousands of these poor people are free and pious."

The work of God spread this year in several parts of New England, more particularly in the province of Maine, New Hampshire, and Vermont, and also in the northern and western parts of the state of New York. But nothing occurred in this department worthy of special notice.

No less than thirty-two preachers located this year, three withdrew from the church, and five had died.

Numbers in the Church: Whites This Year: 48,121; Last Year: 52,794; Decrease: 4,673 -- Colored This Year: 12,170; Last Year: 13,814; Decrease: 1,644 -- Total This Year: 60,291; Last Year: 66,608 -- Decrease: 6,317 -- Preachers This Year: 313; Last Year: 301; Increase: 12.

This great decrease was owing, in a great measure, to the O'Kellyan division, which was now at its height, and was spreading desolation in many of the societies in Virginia, and also in some parts of North Carolina.

1796

There were seven annual conferences held this year: and the following new circuits were added: Shelby and Logan; in the Western Conference; Bath and Kennebec, in the province of Maine; Cape May, in New Jersey; Chesterfield, in New Hampshire and Vershire, in Vermont.

This year a conference was held at Green Briar, in the upper part of Virginia, which Bishop Asbury attended; after which be set off on another tour over the mountains and through the valleys.

"Frequently," he says, "we were in danger of being plucked from our horses by the boughs of the trees under which we rode. About seven o'clock, after crossing six mountains and many rocky creeks and fords of Elk and Monongahela rivers, we made the Valley of Distress, called by the natives of Tyger's Valley. We had a comfortable lodging at Mr. White's. And here I must acknowledge the kindness and decency of the family, and their readiness to duty, sacred and civil. Thence we hastened on at the rate of forty-two miles a day." -- "After encountering many difficulties, known only to God and ourselves, we came to Morgantown. I doubt whether I shall ever request any person to come and meet me at the levels of Green Briar, or to accompany me across the mountains again, as brother D. Hitt has done. O! how checkered is life! How thankful ought I to be that I am here safe, with life and limbs, in peace and plenty, at kind brother S_____'s."

After performing this fatiguing journey, visiting various places and preaching to the people, he once more found himself in more comfortable quarters in the older states, where he persevered with his wonted designs in the grand work to which he had been called, and in which his soul delighted. After arriving at Baltimore, he takes a "review of his journey for some months past," which, as it will give the reader some idea of the manner in which the bishop employed his time, we will present in his own words.

"From the best judgment I can form, the distance" (I have traveled) "is as follows: -- from Baltimore to Charleston, S. C., one thousand miles; thence up the state of South Carolina two hundred miles; from the center to the west of Georgia two hundred miles; through North Carolina one hundred miles; through the state of Tennessee one hundred miles; through the west of Virginia three hundred miles; through Pennsylvania and the west of Maryland, and down to Baltimore, four hundred miles." And the reader will recollect that these journeys were performed generally on horseback, sometimes through creeks, morasses, and over high mountains, often lodging in log cabins, or on the ground, with coarse fare, and in the meantime preaching usually every day. It is true that in the older settlements he was not only cordially received and treated with great hospitality, but was blessed with an abundance of temporal comforts. And the above is but a fair specimen of the mode of life pursued by most of the Methodist preachers of that day, with this exception only, that they did not travel so extensively as Bishop Asbury did.

The work of God spread this year in some parts of New England, particularly in the province of Maine, and in the states of New Hampshire and Vermont. Alluding to these things, while on his visit to that part of the country, Bishop Asbury remarks: --

"This day I was led out greatly for New England. I believe God will work among this people. Perhaps they have not had such a time here for many years. The power of God was present, and some felt as at heaven's gate. Two or three women spoke as on the borders of eternity, and within sight of glory."

It may be proper to remark here, that Bishop Asbury, wherever he was, did not content himself simply with preaching to the people, but if time permitted, met the classes, explained to them the discipline, and attended to all the duties of a pastor. Thus, speaking of being in the city of New York, he says that he "preached morning, afternoon, and evening, alternately in each of the three churches then in the city, besides meeting six classes in the course of the day."

In meeting the society, I observed to them, that they knew but little of my life and labors, unless in the pulpit, family, or class meeting," -- intimating that it was impossible for them to have any adequate idea of his general labors and sufferings through the country.

This year that eminent servant of God, Benjamin Abbott, took his departure to another world. And as his life and labors made a powerful impression upon the community, and tended greatly to enlarge the work of God wherever he traveled, it seems suitable that a more particular account should be given of him than of some others.

He was born in the state of Pennsylvania, in the year 1732, and, grew to manhood "without hope and without God in the world," and so continued until the fortieth year of his age, when it pleased God to bring him to a knowledge of the truth by the instrumentality of Methodist preaching. Soon after his conversion he gave evidence of his call to the gospel ministry, and he entered upon this work with an ardor of mind which plainly evinced that he was moving in the order of God, and it may be truly said that "signs and wonders were wrought" by his instrumentality. For several years he labored merely as a local preacher, supporting himself and family by the labor of his hands. He continued in this way greatly pleased in his efforts to bring sinners to the knowledge of Christ, until April, 1789, when he joined the traveling ministry, and was stationed in Duchess circuit, in the state of New York. From this time till disabled by infirmities, he continued traveling and preaching though various parts of New York, New Jersey, Pennsylvania, Maryland, and Delaware states, edifying the church by his example and labors, and he was an instrument in the hand of God of the awakening and conversion of thousands of souls. As some portions of his life were attended with remarkable interpositions of divine Providence and peculiar manifestations of the grace of God, I think it will be both pleasing and profitable to the reader to present a few of the instances in this place. While laboring in the state of Delaware, he gives the following account:

"Next day I set out for my appointment, but being a stranger, I stopped at a house to inquire the way, and the man told me he was just going to that place, for there was to be a Methodist preacher there that day; and our preacher, said he, is to be there to trap him in his discourse, and if you will wait a few minutes until a neighbor of mine comes, I will go with you. In a few minutes the man came, who, it seems, was a constable. So we set off; and they soon fell into conversation about the preacher, having no idea of my being the man, as I never wore black, or any kind of garb that indicated my being a preacher, and so I rode unsuspected. The constable being a very profane man, he swore by all the gods he had, good and bad, that he would lose his right arm from his body if the Methodist preacher did not go to jail that day. This was the theme of their discourse. My mind was greatly exercised on the occasion, and what added, as it were, double weight, I was a stranger in a strange place, where I knew no one. When we arrived at the place appointed, I saw about two hundred horses hitched. I also hitched mine, and retired into the woods, where I prayed and covenanted with God on my knees, that if he stood by me in this emergency, I would be more for him, though grace, than ever I had been. I then arose and went to my horse, with a perfect resignation to the will of God, whether to death or to jail. I took my saddlebags and went to the house; the man took me into a private room, and desired I would preach in favor of the war, as I was in a Presbyterian settlement. I replied, I should preach as God should direct me. He appeared very uneasy and left me, and just before preaching, he came in again and renewed his request that I would preach up for war; I replied as before, and then followed him out among the people, where he made proclamation as follows: -- Gentlemen, this house is my own, and no gentleman shall be interrupted in my house in time of his discourse, but after he has done you may do as you please. Thank God, said I softly, that I have liberty once more to warn sinners before I die. I then took my stand, and the house was so crowded that no one could sit down. Some hundreds were round about the door. I stood about two or three feet from the constable who had sworn so bitterly. When he saw that I was the man he had so abused on the way, with so many threats and oaths, his countenance fell and he turned pale. I gave out a hymn, but no one offered to sing; I sung four lines, and kneeled down and prayed. When I arose, I preached with great liberty. I felt such power from God rest upon me, that I was above the fear of either men or devils, not regarding whether death or a jail should be my lot. Looking forward I saw a decent looking man trembling, and tears flowed in abundance, which I soon discovered was the case with many others. After preaching, I told them I expected they wanted to know by what authority I had come into that country to preach. I then told them my conviction and conversion, the place of my nativity and place of residence; also, my call to the ministry, and that seven years I had labored in God's vineyard; that I spent my own money and found and wore my own clothes, and that it was the love that I had for their precious souls, for whom Christ died, that had induced me to come among them at the risk of my life; and then exhorted them to fly to Jesus, the ark of safety -- that all things were ready -- to seek, and they should find, to knock, and it should be opened unto them. By this time the people were generally melted into tears. I then concluded, and told them on that day two weeks they might expect preaching again. I mounted my horse and set out with a friendly Quaker for a pilot. We had not rode above fifty yards, when I heard one hallooing after us. I looked back, and saw about fifty running after us. I then concluded that to jail I must go. We stopped, and when they came up, I crave your name, said one, -- I told him, and so we parted. He was a justice of the peace, and was the person I had taken notice of in time of preaching, and observed him to be in great anxiety of mind. No one offered me any violence; but they committed the next preacher, on that day two weeks, to the common jail. I went home with the kind Quaker, where I tarried all night. I found that himself and wife were under serious impressions, and had had Methodist preaching at their house."

Though Mr. Wesley gives several accounts in his Journals of some persons being so affected under his preaching as to fall helpless to the floor or on the ground, yet such things had not been common in this country. It is true that in the great revival which took place in Virginia in the early days of Methodism, several such instances are recorded. But under the powerful preaching of Mr. Abbott many examples of a partial suspension of the animal functions occurred, as the following extract will show: --

"Next day I went on to my appointment, where we had a large congregation: I preached with life and power, and God attended the word with the energy of his Spirit. A Quaker girl was powerfully wrought upon, so that every joint in her shook, and she would have fallen to the floor, but four or five took and carried her out of the door; when she had recovered a little she went to a neighbor's house and told him that she had seen the dreadfulest old man the she ever saw in all her life, and that he almost scared her to death, for his eyes looked like two balls of fire, and that she expected every minute he would jump at her. But, said the neighbor, I know the old man, and he would not hurt nor touch you. I went on, and the power of the Lord continued among us in such a manner that many fell to the floor, and others cried aloud for mercy. One young woman to exhort the people; I stopped preaching, which I always judged was best, in similar instances, and let God send by whom he will send: she went on for some time with great life and power, and then cried out, Let us pray; we all kneeled down, and she prayed with life and liberty, until she was spent and so forbore. A preacher being present, I called on him, and he went to prayer, and while he was praying three were set at liberty; and, after him, myself and others prayed and several received justifying faith. The shout continued for the space of three or four hours. After meeting broke up, I thought it was not necessary to meet the class, as we had such a powerful time, and it had lasted so long already. The young woman who had given the exhortation and prayed, took five others with her, and retired to the barn to pray for the mourners, who went with them, where they continued until late in the evening, and three souls were set at liberty; another, as she was returning home, in sore distress fell on her face in the woods, where she continued in prayer until God set her soul at liberty to rejoice in his love. An old Presbyterian woman requested me to call at her house on the ensuing day, as she wanted to discourse with me on religion; I did call, and she received me very kindly, and then related her conviction and conversion, and added, that some years after, God had sealed her his to the day of eternity; and, said she, neither our preachers or people will believe me, when I tell them how happy I am. I then endeavored to explain to her the nature of sanctification, and what it was, and asked her if we should pray together; she replied, With all my heart. After prayer I departed in peace, having no doubt but what God had sanctified her soul and body. She was the first Presbyterian that I ever had met with, that would acknowledge sanctification in its proper sense.

"I went to my next appointment, where I had put brother G. D., who professed sanctification, class leader, and the Lord attended his words with power. This had brought the man of the house where the class met into doubts, whether the work was of God or the devil; for the people had frequently fallen, both under his prayer and exhortation. Soon as I came to the house he related how great his exercises had been respecting the work. One day, said he, I thought I would go down to my stack yard, which stood some distance from the house, and there pray to God to discover the reality of it to me; and on my way thither, as I sat on a fence, I thought I saw a man sitting on the next pannel [sic]; I got off and went down to the stacks, and the man went with me, side by side, and when I kneeled down to pray, the man stood right before me. I prayed until my shirt was wet on my back, entreating God that he would give me some token, whereby I might know whether the work was of him or not. The man who stood before me said, Blessed are those that are pure in heart. I then arose to see whether he was a man or not, and went to put my hand upon him, and he said, Touch me not! I then turned myself round another way, and he stood right before me again, and said several other words which I do not relate, and then vanished, or ascended, as in a flame of fire. Now, said I, do you doubt about the matter, whether the work is of God or not? No, said he, I have no doubts about it, for God has sent his angel to confirm me. I then went and preached, -- the Lord was present. We had a glorious time, and several fell to the floor; we had a precious time also in class, and two joined Society.

"Next day I went to my appointment, and found a large congregation. I preached, and the power of the Lord attended the word. One young man sprang from the bench and called aloud for mercy, then fell on his knees and prayed fervently. I stopped preaching, and when he was done, I went to prayer with him, and after me several others; many wept, some cried aloud for mercy, and others fell to the floor. When I dismissed the people to meet class, I invited the young man in. Here we had a precious season among the dear people of God, and some mourners were set at liberty." * * * * * *

"I went home with brother M., and next day preached in a crowded house, with liberty: the power of the Lord arrested a young Quaker, and he fell to the floor as if he had been shot: his mother being present, cried out, My son is dead! My son is dead! I replied, Mammy, your son is not dead; look to yourself, mammy, your son is not dead; and in a few minutes we had a number slain before the Lord. An old Quaker man stood with tears in his eyes; I said to him, Daddy, look to yourself; this was the way with you, when you had the life and power of God among you. Read Sewel's history of the people called Quakers, and you will find there that John Audland, a young man, was preaching in a field near Bristol, and the people fell to the ground before him, and cried out under the mighty power of God. The man of the house brought the book, and read the passage before the congregation, and he then acknowledged it to be the work of the Lord. I attempted to meet the class, but did not speak to above two or three, when the people fell before the Lord, as men slain in battle, and we had the shout of a king in the camp of Jesus: two or three professed that God had sanctified their souls. The young Quaker and several others professed that God had set their souls at liberty; several joined society, and we had a precious time. When I went on that circuit, there were about six or seven in society at that place, and when I left it there were about thirty-six, six or seven of whom had been Quakers. At this place, our meetings were generally so powerful that I never regularly met the class during the time I was on the circuit for we always had the shout of a king in the camp of Jesus -- glory to God!"

These instances serve to show the power and authority by which Benjamin Abbott spoke in the name of the Lord; and though there might have been some human weakness mingling with these signal displays of the power of God, yet it is manifest that in most cases the work was genuine, as appeared by its fruits; for "by their fruits ye shall know them."

The writer of his life gives the following very affecting account of an incident which strikingly exemplifies the tenderness of his conscience and the humility of his mind: --

On his way to a quarterly meeting, about the first of February, 1795, the presiding elder mentioned to him, that the people there thought he had power by faith to open or shut the gates of heaven. Mr. Abbott said to me, when conversing on this subject, 'It went though my soul like a dagger: I was grieved, for I saw that the idea led to idolatry, in ascribing to a poor mortal the power which is due to God only. I felt as if my usefulness were at an end; although I did not discover to brother W_____, the presiding elder, how exceedingly I was hurt, nor was he, I believe, sensible of it.' They attended the quarterly meeting in great harmony, and the Master of assemblies was present to the joy and consolation of many. At night Mr. Abbott was taken very ill, and never was able to attend a circuit as a traveling preacher, or scarcely ever to preach afterward; so that his usefulness, indeed, was, in one sense, at an end."

The labors of Mr. Abbott were unremitting and most arduous, so that it may be said be literally wore himself out in the service of his divine Master. The last public service he performed was at the funeral of Mrs. Paul, in the town of Salem, N. J., in the month of April, 1796, and as it was attended with a remarkable incident, evincing the blessed results of ministerial faithfulness, I will give it in the words of the biographer. It is as follows: --

"A the funeral sermon was preached by Mr. Morford, he arose and gave an exhortation, and particularly addressed himself to Mr. W., a man whom he had loved as himself, and who had, through the subtlety of Satan, departed from better knowledge. In his exhortation he called to mind the happy hours he had spent under his roof; how much he (Mr. W.) had done for the cause of God; and how often they had rejoiced together as fellow-laborers in Christ Jesus; and then warned him in the most solemn manner of his impending danger, in the love and fear of God, until tears flowed, his strength failed, and he was unable to speak any longer.

"While the interment of the corpse took place, Mr. Abbott retired to a friend's house, unable to attend it. After the interment, Mr. W. addressed the audience on the occasion, and appeared angry, apprehending that he had been ill used. I spoke to him on the occasion, and endeavored to reason the case with him; but to very little purpose, for he apprehended that I had been the instigator of the supposed affront, and appeared as much offended with me as with Mr. Abbott. After my return from the interment, I went and informed Mr. Abbott of the matter: 'Why,' said he, 'if I were able to take my horse and go and see him, I should not have made use of that opportunity; but as I am not able to go and see him, I was convinced that if I let that opportunity pass, I should never have another; and I thought it my duty to speak as I did: therefore I leave the event to God. I am sure that it cannot hurt him, or do him any injury; for a man that is posting in the broad way to damnation, cannot be easily worsted. O!' said he, 'I have seen the time that we have rejoiced together as fellow-laborers in Christ, and it grieves my soul to see that the devil has got the advantage of him!' On Mr. W.'s return home, he wrote a letter to Mr. Abbott on the occasion, justifying himself and his conduct. However, the Spirit of God fastened it on him, as a nail in a sure place; for at our first quarterly meeting held at Salem, after Mr. Abbott's death, in the love feast, Mr. W. arose and openly declared that God had healed all his backslidings, and that he had made his servant, Father Abbott, an instrument in his divine hand to bring about his restoration."

After lingering along the shores of time for several months, he finally closed his life in triumph on the 34th day of August, 1796, aged about sixty-four years. The following is an account of the closing scene of his life: --

"My brother went to see him, and found him very poorly, to whom he said, 'Brother Ffirth [sic], I am going to die, and tomorrow you must go to Philadelphia, for brother McClaskey to come and preach my funeral sermon:' to which my brother replied, 'Father Abbott, you may continue for some time yet, as the time of your death is uncertain.' 'No,' said he, 'I shall die before you would get back from Philadelphia, unless you should travel in the night.' My brother replied, 'It will not answer to go before your decease.' 'Why,' said he, ' I shall die, and I do not wish my body to be kept until it is offensive: you know the weather is warm and the distance is considerable.' "That is true,' replied my brother, 'but if I were to go to Philadelphia for brother McClaskey, to preach your funeral sermon, and you were not dead, the friends would laugh at me, and he would not not come.' 'Ah!' said he, 'it may be so; I never thought or that; perhaps it will be best to stay until I am dead.'

"Next day, observing a visible alteration in him, my brother concluded to tarry with him until his exit: during the day he continued in a rack of excruciating pain, which he bore with Christian patience and resignation. He was happy in God, and rejoiced at his approaching dissolution; and seemed much engaged in his soul with God. He appeared to possess his rational faculties to his last moments; and for some time previous thereunto he was delivered from that excruciating pain, to the joy of his friends; his countenance continued joyful, heavenly, and serene. His last sentence, that was intelligibly articulated, was, 'Glory to God! I see heaven sweetly opened before me!'

"After this, his speech so much failed that he could not be distinctly understood, only now and then a word, as, 'See! -- see! -- glory! -- glory!' &c."

Mr. Abbott was, in many respects, a remarkable man; not, indeed, on account of his intellectual or literary attainments, for he was extremely illiterate, and of very limited information. Were we, therefore, to measure his standard of excellence as a preacher by the usual rules by which it is determined, he would sink perhaps below mediocrity; for such was his deficiency in respect to his knowledge even of his vernacular tongue that he could scarcely express himself grammatically on any subject; yet with all these defects, he had drunk so deeply at the fountain of spiritual life, had made himself so thoroughly acquainted with the Holy Scriptures, and had such an accurate knowledge of the human heart, and was, moreover, so deeply impressed by the Holy Spirit that it was his duty to call sinners to repentance, that whenever he spoke in the name of the Lord there was an "unction from the Holy One" attending his word, which made it manifest to all that he was sent from heaven to beseech mankind to be reconciled to God.

Though a Boanerges or son of thunder in the pulpit, especially in his appeals to the impenitent, yet in private circles, in conversation with his friends, and in his addresses to mourning penitents, he was all love and meekness, manifesting the simplicity and docility of a child. But that which distinguished him most eminently among his fellows was the power which he seemed to have with God in prayer. Perhaps he seldom entered the pulpit, or appeared before a congregation as God's messenger, without previously "wrestling in the strength of mighty prayer," and God did indeed "reward him openly." Many were the instances in which his heavenly Father answered his "strong cries and tears," while pouring out the desire of his heart before him in prayer. And let it be recollected that such prayer, which takes hold on God, always supposes the exercise of strong faith in Jesus Christ, that faith which says, "I will not let three go unless thou bless me."

Such was Benjamin Abbott. And though we cannot enroll him among those who have distinguished themselves by scientific research, or deep theological knowledge, yet we may inscribe upon his tombstone, "Here lies a man whom God delighted to honor as the instrument of saving many sinners from the error of their ways." Through his energetic labors an impulse was given to the work of God in this country which has been felt through all our borders from that day to this; and hence his name may be fitly associated with those who were honored of God in building up our Zion as on a hill, from which light has been reflected on thousands who have been brought under its holy and happy influence.

Another distinguished, though humble and unpretending servant of God was taken this year from the militant to the church triumphant. Francis Acuff, born in Virginia, and brought up in Tennessee, has left a name in the west which will be remembered with grateful recollections while Methodism shall continue to live and flourish in that country. He resided in Holstein, Tennessee; and though only three years in the traveling ministry, yet such were his talents and indefatigable labors in the work, that he won the confidence and affection of the people for whose salvation he devoted his strength; they lamented over his untimely grave as over the remains of a departed friend. He had only attained to the twenty-fifth year of his age when he was cut down as a flower, in the morning, and taken to ripen in the paradise of God.

As an instance of the strong attachment which was felt by those who were best acquainted with this man of God, I will give the following anecdote on the authority of the author of "Short Sketches of Revivals of Religion in the Western Country." An Englishman by the name of William Jones, on his arrival in Virginia, was sold for his passage. He served his time, four years, with fidelity, conducted himself with propriety, and was finally brought to the knowledge of the truth by means of Methodist preaching. As he had been greatly blessed under the preaching of Mr. Acuff, when he heard of his death, Billy, as he was called, determined to visit his grave. Though he had to travel a long distance though the wilderness, in which he had heard that the Indians often killed people by the way, yet his great desire to visit the grave of his friend and pastor impelled him forward, believing that the Lord in whom he trusted was able to protect him from savage cruelty, and provide for his wants. "When I came to the rivers," said he, "I would wade them, or if there were ferries they would take me over, and when I was hungry the travelers would give me a morsel of bread. When I came to Mr. Greene's, in Madison county, I inquired for our dear brother Acuff's grave. The people looked astonished, but directed me to it. I went to it, felt my soul happy, kneeled own, shouted over it, and praised the Lord!" Such a mark of strong affection in a simple follower of Jesus Christ speaks volumes in favor of the man over whose grave those grateful recollections were so piously indulged.

Another of the veterans who fell in the field this year deserves a passing notice. Reuben Ellis had traveled extensively, and preached with great acceptance for about twenty years. He is said to have been a man of rather a slow apprehension, but of a sound understanding, possessed of godly simplicity and sincerity, and that his preaching was weighty and powerful. In his life he manifested great deadness to this world, living as in the immediate view of eternity. He was a native of North Carolina, and in the notice of his death it is stated that the people of the south "well knew his excellent worth, as a Christian and a minister of Christ."

After laboring in various parts of the country, leaving behind him evidences of his fidelity and deep devotion to the cause of God, he closed his useful labors in the city of Baltimore, in the month of February. 1796, in the full hope of everlasting life. Some estimate may be formed of the high character he sustained by the fact, that the record of his death says, "It is a doubt whether there be one left in all the connection higher, if equal, in standing, piety, or usefulness."

Jacob Bush, Stephen Davis, William Jessup, Richard Ivy, John Jarrell, and Zadoc Priest, of whom honorable mention is made, all died this year in the full hope of immortality and eternal life.

In the early part of our history we have seen the kindness manifested to Mr. Asbury by Judge White of Kent county, Delaware, state, during his seclusion from the fury of his persecutors. It is pleasant to reflect on the latter end of such men, and to see how the Lord rewarded them for their attentions to his servants. Last year Judge White died "in the Lord," and though he was not a preacher, the death of such a man is deserving a place in this record of the Lord's dealings with his church. The following is Bishop Asbury's account of the character and death of this good man: --

"This day," May 21, 1795, "I heard of the death of one among my best friends in America, Judge White, of Kent county, Delaware. This news was attended with an awful shock to me. I have met with nothing like it in the death of any friend on the continent. Lord help us to live our short day to thy glory! I have lived days, weeks, and months, in his house. O that his removal may be sanctified to my good, and the good of the family! He was about sixty-five years of age. He was a friend to the poor and oppressed. He had been a professed Churchman, and was united to the Methodist connection about seventeen or eighteen years. His house and heart were always open; and he was a faithful friend to liberty in spirit and in practice; he was a most indulgent husband, a tender father, and an affectionate friend. He professed perfect love and great peace, living and dying."

Such a testimony is alike honorable to him who made it, and to him in whose favor it was recorded, showing the gratitude and affectionate remembrance of the one, and the disinterested friendship and fidelity of the other.

Numbers in the Church: Whites This Year: 45,384; Last Year: 48,121; Decrease: 2,737 -- Colored This Year: 11,280; Last Year: 12,170; Decrease: 890 -- Total This Year: 56,664; Last Year: 60,291 -- Decrease: 3,627 -- Preachers This Year: 293; Last Year: 313; Decrease: 20.

The reader will perceive that there had been a diminution of numbers now for three years past. This is said to have been owing chiefly to the spirit of dissatisfaction which had been spread abroad by the controversy of O'Kelly and his party. Such are the pernicious effects of divisions of this character upon the interests of true religion.

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PART 11
Volume II, Book IV, Chapter 2

An Account of the General Conference of 1796

The conference assembled in the city of Baltimore, October 20th, 1796, and was composed of one hundred and twenty members. As there were no restrictions upon the powers of the conference at that time, they felt themselves at liberty to review our entire economy, and to make such alterations and additions to the Discipline as they might consider would best promote the interests of the Church. Up to this time the bishops had a discretionary power to appoint as many annual conferences as they might judge would be most for the convenience of the preachers and people; but this conference fixed their bounds, and determined that their number should be but six, with a proviso that, if the bishop saw proper, they might form an additional one in the province of Maine.

We have already seen that the strength of the itinerating ministry was very much weakened, from year to year, by reason of the numerous locations which took place at the several annual conferences. This originated, in part at least, from the inadequate support which was provided for the preachers and their families, especially in the new settlements. The hardships to which they were exposed in traversing the wilderness, their scanty fare, and the excessive labors they were obliged to perform, brought on many of them premature old age, and in many instances they contracted those diseases which terminated in death. By these means, while some were doomed to linger on in feebleness and poverty, others were called to leave their widows and orphan children, to suffer from the privations brought upon them by the sacrifices of their devoted husbands and parents. With such prospects before them, many, as before stated, were induced to forsake the itinerant field, in the hope of providing more adequately for themselves and families, while it may be presumed that some were actuated more from mercenary motives than merely from a fear of temporal want.

To remedy an evil of such magnitude, and take away, as far as possible, all temptations to forsake the work of spreading the gospel by an itinerant ministry, many of the most devoted friends of the cause had looked with anxious hearts for some suitable means. The subject came up for consideration before this General Conference, and they finally resolved to create a fund for the relief of necessitous preachers, their wives, widows, and orphans. This was soon after incorporated by the legislature of Pennsylvania, under the following

"ARTICLES OF ASSOCIATION

Of the Trustees of the Fund for the Relief and Support of the itinerant, superannuated, and worn-out Ministers and Preachers of the Methodist Episcopal Church in the United States of America their Wives and Children, Widows and Orphans.

"ART. 1. -- It is provided and declared, that the name, style, and title of this corporation shall be, 'The Trustees of the Fund for the Relief and Support of the itinerant superannuated, and worn-out Ministers and Preachers of the Episcopal Church, (in the United States of America,) their Wives and Children, Widows and Orphans;' and that the said trustees shall consist of John Dickins, Thomas Haskins; Jacob Baker, Henry Manly, Burton Wallace, Josiah Lusby, Hugh Smith, Caleb North, and Cornelius Comegys, and their successors, qualified and appointed as is hereinafter mentioned. And they are hereby vested with full powers for carrying into effect the benevolent and charitable purposes in this instrument mentioned and declared.

"ART. 2. -- It is provided and declared, that the said trustees, and their successors, by the name, style, and title aforesaid, shall be able and capable in law to make, receive, have, hold, possess, and enjoy, all, and all manner of lands, tenements, rents, annuities, franchises, and hereditaments, and any sum or sums of money, and any manner and portion of goods and chattels, given, granted, or devised unto them or their successors, by any person or persons, bodies politic or corporate, agreeable to the intention of the donors respectively, and according to the objects, articles, and conditions, in this instrument mentioned and declared; and by the name, style, and title aforesaid, shall be able and capable in law, to sue and be sued, plead and be impleaded, in any court or courts, before any judge or judges, justice or justices, in all manner of suits, complaints, pleas, causes, matters, and demands whatsoever, and all and every matter therein to do, in as full and effectual a manner as any other person or persons, bodies politic and corporate, within this commonwealth may or can do.

"Art. 3. -- It is provided and declared, that in case of the death, resignation, or expulsion from membership (according to the rules and discipline from time to time adopted by the itinerant ministers and preachers of the said Church, in their General Conference assembled) of any one or more of the members of the said corporation, or their successors, then, and in such case, it shall be the duty of the remaining trustees to nominate double the number of those whose seats may have been vacated as aforesaid, and to make a representation thereof, in writing, to the itinerant ministers and preachers of the said Church in their next General Conference assembled; whose duty it shall be then and there to proceed to choose, and, by a majority of votes, appoint one or more persons (as the case may be) out of the whole number of those nominated by the trustees, as aforesaid, to fill such vacancy or vacancies, in order to keep up the number of nine trustees for ever: and upon such choice and appointment a certificate shall issue from the said General Conference signed by their president and countersigned by their secretary, and directed to the trustees of the said corporation, containing the name or names of the person or persons so chosen and appointed, which said certificate shall be registered in the books of the said corporation; and the person or persons thus chosen and appointed shall be vested with all the powers and immunities of a member of the said corporation -- provided, nevertheless, that no person or persons shall be eligible as a trustee or trustees of the said corporation who has not been a member of the said Church (according to the rules and discipline thereof, as aforesaid) at least five years next preceding his or their election and appointment as aforesaid, and who shall not be at least twenty-five years of age.

"ART. 4. -- It is provided and declared, that the said corporation shall meet at least once in every year (for the dispatch of their necessary business) at such time and place as a majority of them may judge most convenient and proper: and when so met they shall have power to make such by-laws, rules, and regulations for their government, in the management of their affairs, as a majority of them may judge necessary; and also at every such annual meeting they shall proceed to choose, and by a majority of votes appoint two of their own number to act, the one as president, and the other as secretary, to the said corporation, who may continue them in office from year to year, as a majority of the said corporation may think proper.

"ART. 5. -- It is provided and declared, that if, at any time hereafter, a majority of the trustees should deem it expedient, by deed or otherwise, to grant, bargain, sell, convey, or otherwise dispose of any part or parcel of the estate, real or personal, of, and belonging to, the said corporation, or charge or incumber the same, then, and in such case, it shall be their duty to make a representation thereof in writing to the itinerant ministers and preachers of the said Church, in their next General Conference assembled, who shall then and there judge of the necessity or expediency of such proposed sale; and if two-thirds of the ministers and preachers, assembled as aforesaid, shall consent and agree thereto, a certificate shall issue from the said General Conference, signed by their president and countersigned by their secretary, declaring such approbation and consent, and specifying the kind and amount of the property to be sold or otherwise disposed of; which certificate shall be transmitted to the said trustees, who shall cause the same to be recorded in the books of the said corporation -- provided, always, that the moneys arising from such licensed sale shall be vested by the said trustees (as soon as conveniently may be) in such other securities and property as, in the judgment of a majority of them, will be most productive and safe; and provided farther, that the annual interest and income, arising from the money so vested, shall be exclusively applied in the manner and for the uses and purposes in this instrument mentioned and declared.

"Art. 6. -- It is provided and declared, that the annual rents, interest, and income of the estate, real and personal, which now does, or at any time hereafter may belong to the said corporation and their successors, shall by them be held subject to the exclusive order and control of the itinerant ministers and preachers of the Methodist Episcopal Church in the United States of America, in their General Conference (from time to time) assembled: and the said ministers and preachers, thus assembled, are hereby vested with full powers to appropriate and point out the mode of applying the same to the objects, under the limitations, and for the uses and purposes herein mentioned and expressly declared.

"ART. 7. -- It is provided and declared, that the object and design of the fund hereby intended to be established is expressly for the purposes of relieving the distresses, and supplying the deficiencies of the itinerant and superannuated or worn-out ministers and preachers of the Methodist Episcopal Church in the United States of America who remain in connection with, and continue subject to, the order and control of, the General Conference; as also for the relief of the wives and children, widows and orphans, of such ministers and preachers, and for no other use, intent, or purpose whatever.

"ART. 8. -- It is provided and declared, that no sum exceeding sixty-four dollars shall in any one year be appropriated and applied to the use of an itinerant, superannuated, or worn-out single minister or preacher; also that no sum exceeding one hundred and twenty-eight dollars, in any one year, shall be applied to the use of an itinerant, superannuated, or worn-out married minister or preacher and that no sum exceeding sixty-four dollars, in any one year, shall be applied to the use of each widow of such ministers and preachers as are herein before mentioned and described and also that no sum exceeding sixteen dollars shall be applied, in any one year, to the use of each child or orphan, of such ministers and preachers as are herein before particularly mentioned and described.

ART. 9. -- It is provided and declared, that no sum or sums of money, and or any pretense whatever, shall be drawn from the fund hereby intended to be established, other than for the uses and purposes, and under the limitations and restrictions, herein before expressly mentioned and declared -- provided, nevertheless, that the trustees of the said corporation and their successors shall have power to draw and apply, from time to time, so much money belonging to the said fund as in the judgment of a majority of them may be wanting to defray all the necessary expense of conducting the business of the said corporation.

"ART. 10. -- It is provided and declared, that it shall be the duty of the trustees to cause regular and fair accounts to be kept (in books to be provided for that purpose) of the funds of the said corporation, as well as it respects the kind and amount of the capital stock, and of the annual interest and income thereof, as of all and every sum or sums of money which shall from time to time be drawn therefrom, for the objects, under the limitations, and for the uses and purposes herein before particularly mentioned and declared. And farther, it shall be the duty of the said trustees and their successors, at every General Conference of the preachers as aforesaid, to prepare and lay before them a statement of the affairs of the said fund, for their inspection and examination; which said statement shall be signed by the president and countersigned by the secretary of the said corporation, certifying that the same is fair and correct."

It was provided, by a resolution of the General Conference, that the objects of this fund should be presented in an address to our brethren and friends, and that they should be invited to fill it up by voluntary contributions, donations, and bequests. This was accordingly done, and some subscribed liberally, while others stood aloof from it, thinking it most advisable to let the funds remain in the hands of the people, to be drawn out as they might be needed. Though the creation of the chartered fund originated from the purest motives, and has been kept up and superintended by some of the most benevolent spirits in the Church, yet it has never been able to pay more than from ninety to one hundred dollars a year to each annual conference; and as this small amount would not, when divided among the several claimants, give to each but about two dollars a year, it may be questioned whether, by inducing a false dependence in the public mind, this fund has not defeated the objects of its institution, and disappointed the expectations of its benevolent founders and patrons. It has continued, however, in existence, has gradually increased in its resources, and its avails are scrupulously applied according to the provisions of its charter; and hence for the good it has done we have reason to be thankful, and especially to those generous men who have, from time to time, gratuitously superintended its affairs, and impartially distributed its avails.

At this conference, with a view to secure church property permanently to the use of the Methodist Episcopal Church, according to the true intent and meaning of the donors and contributors, with as little expense as possible, the form of a deed of settlement was drawn up and inserted in the Discipline. The provisions of the Discipline, however, in respect to this deed, have been modified from time to time, so as to conform to the usages of law in the several states and territories, merely requiring deeds of trust to be so drawn as to "secure the premises firmly and permanently to the Methodist Episcopal Church," to be held in trust by a board of trustees -- elected by the people where the laws of the states respectively so require, or where no such laws exist, they are to be appointed by the preacher in charge, or by the presiding elder of the district -- for the use of the members of said church in the place where the property is located. See Dis., part ii, sec. 2.

As many have affirmed that all church property is owned by the annual conferences, it may be proper to remark, that they have no legal claim to the property, nor have they sought, nor do they seek, any other control over it than to be permitted "to preach and expound God's word" in the churches, and to administer the discipline and ordinances of the gospel of Jesus Christ. As to the property itself, it is vested in a board of trustees, elected according to the provisions of law, where such law exists, who are held responsible as Methodists to the quarterly meeting conference of their circuit for the manner in which they discharge their trusts; while the conferences claim the right of using the houses of worship, in conformity to the object for which they were erected, for religious and spiritual purposes only, according to the requisitions of the doctrines and Discipline of the Methodist Episcopal Church. It is true, the trustees are not permitted to alienate the property for other purposes than those for which it was procured, nor are they permitted to exclude from the pulpits those ministers who are regularly sent to them according to the regulations of the Church to which they belong. And is not this as it should be? Should not church property be held sacredly for the sole purposes to which it has been devoted, and which were specified in the deed of settlement when it was enfeoffed to the church? ["enfeoffed to the church:" made a holding of, placed under the control of, the church -- DVM]

These remarks have been called for by the oft-repeated and oft-refuted slander, that the Methodist bishops and conferences are the legal owners of the houses of worship which are occupied within our bounds. The property belongs to the members of the church worshipping in that place, and they have committed it to trustees, generally of their own choosing, for safe keeping, that it may be used for the exclusive purpose for which it was procured, namely, to be devoted in perpetuity to the interests of true religion, as now taught, explained, and enforced by the Methodist Episcopal Church.

We have already seen that our economy recognizes a class of laborers denominated local preachers, who attend to secular concerns for a livelihood, and preach occasionally without fee or reward, as their dispositions and circumstances will allow. The number of these had become considerably increased in consequence of the numerous locations before noticed, as well by licensing those who were thought to possess gifts and grace for usefulness in the Church. This useful class of men were often called upon to assist the traveling preachers in their work, to fill vacancies occasioned by sickness or death, in addition to their regular appointments on the Sabbath. In consequence of these things, the present General Conference made the following provisions respecting a local preacher: --

1. He must receive a license, after being examined and approved, from the quarterly meeting conference, provided he be recommended by the class to which he belongs.

2. After improving his gifts acceptably for four years, by being suitably recommended to an annual conference, he was to be eligible to the office of a deacon.

3. Whenever a local preacher filled the place of a traveling preacher, if the latter were unable from sickness or other unavoidable means to fill his own appointments, he was to be allowed a sum in proportion to the allowance of the traveling preacher, to be raised by the circuit; or if the traveling preacher were absent from other causes, his substitute was to be paid out of his allowance.

4. But if the local preacher were distressed in his circumstances, in consequence of his services in the Church, by applying to the quarterly conference, he might receive such relief as they might see proper to afford him, after the allowance of the traveling preachers and their families were paid.

5. A rule was made for the trial of a local preacher before his peers, differing but little from the one now in existence, which, as the regulations respecting them have been modified from time to time, I shall notice more particularly in another place. Before this rule was passed, local preachers had been tried before the society to which they belonged, the same as if they were but private members. Since this period, however, they have been amenable either to those of their own grade in the ministry or to the quarterly meeting conference.

The following rule respecting the use and sale of spirituous liquors was made, and still continues, unhappily, [Bangs apparently thought that the regulation was faulty, in that it seemed to give tacit legitimacy to some use of spirituous liquors. -- DVM] the standing regulation on this subject: --

"If any member of our society retail or give spirituous liquors, and any thing disorderly be transacted under his roof on this account, the preacher who has the oversight of the circuit shall proceed against him as in the case of other immoralities; and the person accused shall be cleared, suspended; or excluded, according to his conduct, as on other charges of immorality."

By turning to the form of Discipline published in 1789, which is said to be fifth edition, we find the following item in the General Rules: --

"Drunkenness, buying or selling spirituous liquors, or drinking them."

This was an alteration from the rule of Mr. Wesley, as that allowed the use of them in cases of "extreme necessity," -- whereas this prohibits all use of them, as a drink, and even forbids the "buying or selling" them under any circumstances. At what time or by whose influence the rule was so altered as to read as it now stands in the Discipline, I have not been able to ascertain, but presume it must have been some time prior to the year 1796, as it seems the pernicious custom of retailing them had become so offensive at this time as to require a special enactment of the General Conference to check the unhallowed practice; for when people begin to make laws with a view to regulate any particular practice, it is an evidence that the practice itself is, in some sense, sanctioned. It is to be hoped that the time is not far distant when the entire use of spirituous liquors shall be banished from the world, but more especially from the church of God: and that to traffic in them, by either manufacturing, buying or selling them, shall be considered as dishonorable, as it is now to become inebriated by their excessive use.

In consequence of the extension of the work, the frequent interruptions in the health of Bishop Asbury, and the long absence of Dr. Coke from the continent every year, it was considered expedient by many members to elect and consecrate some person as an assistant bishop. After consulting each other in reference to the manner in which the person should be elected, Dr. Coke put an end to the discussion by offering himself unreservedly to the American Methodists. This offer was accepted by the conference, and Dr. Coke gave them the following certificate in writing: --

"I offer myself to my American brethren entirely to their service, all I am and have, with my talents and labors in every respect, without any mental reservation whatever, to labor among them and to assist Bishop Asbury; not to station the preachers at any time when he is present; but to exercise all the episcopal duties, when I hold a conference in his absence, and by his consent, and to visit the West Indies and France, when there is an opening and I can be spared.

Signed, Thomas Coke."
Conference Room, Baltimore, Oct. 27, 1796."

This instrument was given and accepted in good faith, and the obligation was sacredly fulfilled on the part of Dr. Coke, until he was honorably released from it by his American brethren. In pursuance of this engagement, Dr. Coke continued on the American continent as the "friend and colleague" of Bishop Asbury, laboring with great acceptance and usefulness among the people in different parts of the country, until the 6th of February, when he took his departure from Charleston, South Carolina, for Europe. Having a very tempestuous passage, the ship suffered severely, an though they arrived in the Irish channel in twenty-five days, they were there becalmed nearly sixteen days, during which time the following curious incident occurred, which shows the superstition to which seamen, otherwise intelligent, are often subjected.

During the calm Dr. Coke used his time in reading a large folio volume. "At length," says his biographer, "being impelled more violently by a tide of superstition, than his vessel was by natural breezes, the captain exclaimed in unequivocal terms, 'We shall never have a wind until that book is finished.' 'Sir, I will put it aside,' replied Dr. Coke. ' No,' rejoined the captain, that will not do; it must be finished, or we shall have no wind.' Dr. Coke continued reading, and 'I doubt not,' he observes, 'that the captain was somewhat confirmed in his opinion; for just as I had finished the book, the wind sprung up, and in six and thirty hours brought us into the harbor.' "

Having finished the labors of this conference, Bishop Asbury expressing his gladness that the session was over, went to his accustomed work, and the preachers to their respective fields of labor, being "determined to know nothing save Jesus Christ and him crucified."

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PART 12
Volume II, Book IV, Chapter 3

From the close of the General Conference in 1796, to the
commencement of the General Conference in 1800

1797

There were six annual conferences held this year, one of which was in Wilbraham, Massachusetts, the seventh that was held in New England. Three new circuits were returned on the minutes, namely, Pleasant River, in Maine; Sandwich, and Martha's Vineyard, in Massachusetts. This latter circuit included the island by that name belonging to the state of Massachusetts, about twenty-one miles in length, and was once the scene of missionary labors by some of our Puritan ancestors, who devoted themselves to the conversion of the aborigines of the country. But the fruit of these labors, though they abounded for a season, had long since disappeared; and among the white inhabitants who had taken their place, a few only welcomed the coming of a Methodist preacher; for we find that in 1798 no more than thirteen members of the Church are credited to Martha's Vineyard.

Though Bishop Asbury began the year with his wonted diligence, and set off upon his annual tour of the continent, yet his physical strength was not equal to the task, and he was compelled to yield, though with great reluctance, to the necessity of employing a substitute to preside in the conferences. He, however, in company with Dr. Coke, rode through several of the southern states until the doctor left the continent for Ireland.

The following remark shows the intimate and endeared friendship which subsisted between these two servants of God. Speaking of the doctor's departure, he says, "Strangers to the delicacies of Christian friendship know little or nothing of the pain of parting." After spending some time in Charleston, in consequence of his great debility, during which, however, he was busy in setting things in order, preaching when able, and assisting them in building another house of worship, he set off on his western tour. "On my way," he says, "I felt as if I was out of prison. Hail ye solitary pines! the jessamine, the red-bud, and the dog-wood! How charming in full bloom! the former a most fragrant smell." He succeeded in crossing the Cumberland Mountains in the state of Tennessee, but such were his bodily afflictions, that, through the advice and persuasions of his friends, he relinquished his intention of visiting the Kentucky conference, and made his way back as he was able to endure the fatigue of traveling, to the city of Baltimore. While in the state of Virginia, he made the following reflections: --

"My fever left me, as I thought, from Monday until Friday night. I am kept cheerful, but very weak. My diet is chiefly tea, potatoes, Indian meal gruel, and chicken broth. My reading is only the Bible. I cannot think much, and write only a few letters. I think of my charge, of the conferences, and the Church, and of my dear parents, who will probably outlive me. *[4] I must be made perfect through sufferings. I rest in rainy weather, and have to ride from eighty to one hundred miles in a week. The way we now go we have sometimes to ride thirty miles to get to a house." -- "I have traveled about six hundred miles with an inflammatory fever, and a fixed pain in my breast."

In this state of pain and weakness did this holy man of God pursue his work, through the various sections of our country, for the sole purpose of building up the Redeemer's kingdom. On the tenth of June he arrived in Baltimore, where he had every attention paid to him which Christian love and esteem could devise; and notwithstanding his physical sufferings, he employed his time, so far as his feeble health would allow, in preaching occasionally to the people, visiting the classes, and in organizing an African Church. By a suitable attention to medical advice, and the nursing care of his affectionate friends, he soon so far recruited as to be able to resume his itinerant labors. Accordingly we find him on his Northern course passing though Pennsylvania and New Jersey, (stopping long enough in the most important places to preach and meet the classes,) to New York, and thence he went on his way with an intention to meet the conference at Wilbraham in Massachusetts; but his fever increasing, he was obliged to stop at Tuckehoe, at the house of Bishop Sherwood where he was treated with great kindness. While here he makes the following reflections, which show the feelings of a sensitive heart, struggling under the burdensome cares of a superintendent of the Church, of an obedient and affectionate son, still panting for an enlarged sphere of usefulness in the world: --

"The kindness of this Sherwood family is great; my dear mamma, and Betsy Sherwood, and Jonathan and Bishop also: if I had not been at home here, what additional distress of mind would have attended me! my friends also were welcome to come and see me. Sabbath day, at the widow Sherwood's, I had the pleasure of hearing our brother Matthias make a pointed, profitable, and powerful discourse. It is now eight weeks since I have preached -- awfully dumb Sabbaths! I have been most severely tried from various quarters; my fevers, my feet, and Satan, would set in with my gloomy and nervous affections. Sometimes subject to the greatest effeminacy; to distress at the thought of a useless, idle life: but what brought the heavy pang into my heart, and the big tear to roll, that never rises without a cause, was the thought of leaving the connection without some proper men of their own election, to go in and out before them in my place, and to keep that order which I have been seeking these many years to establish. My aged parents were dear to me in their advanced age and dependent state: like myself, they have spent what they had to spare for many years, nearly forty, in keeping open doors for the gospel and people of God: this burden hath been laid upon them. I am happy that I can now ride a little every clear day for my better health, and can eat and sleep better. I am left too much alone: I cannot sit in my room all day making gloomy reflections on the past, present, and future life. Lord help me! for I am poor and needy; the hand of God hath touched me, and I think Satan forts himself in my melancholy, unemployed, unsocial, and inactive hours."

While the bishop was thus hindered from attending the conference in Wilbraham, it was some consolation to him to know that there were those in the Church who could supply his place, without material detriment to the cause. He Accordingly wrote to Jesse Lee, requesting him to attend the Conference in Wilbraham, which he did, and the conference made choice of him to preside over their deliberations. This duty he discharged to their entire satisfaction, doing all the business of an annual conference except the ordinations. Afterward, at the request of the bishop, and on the recommendation of that conference, Mr. Lee left New England and accompanied Bishop Asbury, with a view to aid him in his peculiar work, to some of the more southern conferences. After attending the Virginia conference together, the bishop, at the request of the conference, stopped to recruit his strength, now much wasted by sickness and fatigue, and Mr. Lee went on to attend the more southern conferences.

This year the city of Philadelphia was severely visited by an epidemical disease which hurried into eternity thousands of its citizens, and induced thousands of others to flee for safety into the country. On this account the conference which was to have set in that city was removed to Duck Creek, in the state of Delaware.

The number of locations still continued to embarrass the itinerancy, as not less than forty-three were returned this year "under a location through weakness of body and family concerns." How much more mighty in strength and comely in beauty would have been the Methodist Episcopal Church had she used the proper means to retain in her itinerant service all those men of God! Youth and inexperience were often called in to supply the lack of service occasioned by these premature departures from the regular work.

While the increase, though comparatively small among the members, shows the good effects resulting from a united effort to spread the knowledge of God our Saviour, the decrease in the number of preachers, as will be seen below, evinces a lamentable defect in securing the continued labors of all those who had entered the itinerating ranks.

Two preachers, namely, John Ragan and Albert Van Nostrand, closed their labors and life this year in peace, and went to their reward in glory.

Numbers in the Church

Last year and this, in the recapitulation of the numbers, I find them taken by states; and that the reader may see the relative strength of Methodism in the several states of the Union, I give them as they stand In the minutes for 1797.

Province of Maine -- Whites: 616; Colored: 0

New Hampshire -- Whites: 92; Colored: 0

Massachusetts -- Whites: 905; Colored: 8

Rhode Island -- Whites: 175; Colored: 2

Connecticut -- Whites: 1,186; Colored: 15

New York -- Whites: 4,612; Colored: 238

New Jersey -- Whites: 2,438; Colored: 127

Pennsylvania -- Whites: 2,900; Colored: 198

Delaware -- Whites: 1,461; Colored: 823

Maryland -- Whites: 6,982; Colored: 5,106

Virginia -- Whites: 11,046; Colored: 2,490

North Carolina -- Whites: 7,251; Colored: 2,071

South Carolina -- Whites: 2,693; Colored: 890

Georgia -- Whites: 1,022; Colored: 148

Tennessee -- Whites: 534; Colored: 42

Kentucky -- Whites: 1,740; Colored: 57

Canada -- Whites: 792; Colored: 3

Total This Year -- Whites: 46,445; Colored: 12,218

Grand Total This Year: 58,663

Grand Total Last Year: 56,664

Increase: 1,999

Preachers This Year: 262

Preachers Last Year: 293

Decrease: 31

It will be seen by the above enumeration, that there were upward of twelve thousand people of color attached to the Methodist Episcopal Church. These were chiefly in the southern states, and had been gathered principally from the slave population.

At an early period of the Methodist ministry in this country, it had turned its attention and directed its efforts toward these people, with a view to bring them to the enjoyment of gospel blessings. The preachers deplored, with the deepest sympathy, their unhappy condition, especially their enslavement to sin and Satan; and while they labored unsuccessfully by all prudent means to effect their disenthrallment from their civil bondage, they were amply rewarded for their evangelical efforts to raise them from their moral degradation, by seeing thousands of them happily converted to God. These efforts added much to the labor of the preachers, for such was the condition of the slaves that they were not permitted, on working days, to attend the public administration of the word in company with their masters; and hence the preachers devoted the evenings to their instruction, after the customary labors of the day were closed. And although at first there was much aversion manifested by the masters toward these benevolent efforts to elevate the condition of their slaves, yet witnessing the beneficial effects of the gospel upon their hearts and lives, they gradually yielded their prejudices, and encouraged the preachers in their labors, assisted in providing houses to accommodate them in their worship, and otherwise protected them in their religious privileges. While, therefore, the voice of the preachers was not heard in favor of emancipation from their civil bondage, nor their remonstrances against the evils of slavery heeded, the voice of truth addressed to the understandings and consciences of the slaves themselves, was often heard with believing and obedient hearts, and made instrumental in their deliverance from the shackles of sin and the bondage of Satan. Those who were thus redeemed were enrolled among the people of God, and were consequently entitled to the privileges of the Church of Christ. In some of the northern cities, houses of worship were erected for their special and separate accommodation, and they were put under the pastoral charge of a white preacher, who was generally assisted by such colored local preachers as may have been raised up among themselves; for many such, from time to time, possessing gifts for edification, were licensed to preach the gospel to their colored brethren, and some of these have been eminently useful. In the more southern states, where the municipal regulations in respect to the slaves are more severe, some portion of the churches where the white population assemble is usually set apart for the blacks. Their behavior has generally been such as to insure the confidence of their masters and the protection of their civil rulers, though they labored under the disabilities incident to a state of servitude.

This year, ten months from the time the former house was consumed by fire, on the 19th of October, the new church in Light Street, in the city of Baltimore, was consecrated to the service of almighty God.

1798

There were seven conferences this year, so arranged that the bishops might begin their labors in the southern states in the winter season, and travel on north in the spring and summer months. One of these conferences was held in Readfield, in the province of Maine, for the accommodation of that part of the work.

Chenango, in the western part of New York, Vergennes, in Vermont, and Providence, in Rhode Island, were added to the list of circuits. The western section of the state of New York was, at this time, a new country, just filling up with inhabitants, and was generally destitute of the word and ordinances of Christianity. To supply them with these several young men full of zeal for the cause of God, were sent into this newly settled country, under the care of the Rev. F. Garrettson, to whom the charge of the Albany district was confided. As early as 1792, Mr. Garrettson had traveled though various parts of this new country, preaching to the people in their log houses, in barns, and often holding his quarterly meetings under the foliage of the trees. Aided as he was by those zealous and indefatigable young preachers who entered this field of labor, he was instrumental in extending the gospel and its attendant blessings into these destitute places; by these means those societies were established, which have continued to nourish and increase to the present time. Along the Mohawk river, as far as Utica, as well as the Chenango and Susquehanna rivers, those pioneers of Methodism penetrated, and laid the foundation for those extensive revivals of religion which have blessed that region of country. We may form some judgment of the good effects of these labors and sacrifices from the fact that there were returned in the minutes for this year, including the Tioga, Wyoming, Saratoga and Seneca circuits, 892 members of the Church. Had equal zeal been manifested at this early period in building suitable houses of worship, as the work enlarged with the progress of the settlements, Methodism would have taken a stand here more firmly, and have exerted a much more hallowed and extensive influence over the population. As it was, however, the permanency of the work has been manifested by its steady growth and leavening effects on that flourishing part of the country; and more latterly the defect alluded to has been in a great measure remedied by the zeal and industry of those enlightened men to whom the oversight of the work has been committed.

A gradual extension of the cause was witnessed generally throughout our bounds, and much harmony and peace prevailed among preachers and people.

Numbers in the Church: Whites This Year: 47,867; Last Year: 46,445; Increase: 1,422 -- Colored This Year: 12,302; Last Year: 12,218; Increase: 84 -- Total This Year: 60,169; Last Year: 58,663 -- Increase: 1,506 -- Preachers This Year: 267; Last Year: 262; Increase: 5.

During the prevalence of the yellow fever in the city of Philadelphia this year, many estimable citizens were swept from time to eternity, and among others that eminent preacher of the gospel, John Dickins, whose useful services in the Church entitle him to a more special and lengthened notice than what has been given to some others.

He was a native of Great Britain, born and educated in the city of London. At what time he emigrated to this country is not stated; but it appears that in 1774 he was made a partaker of divine grace, and united himself to the Methodist society in Virginia. In 1777 he was admitted into the traveling ministry, and itinerated extensively though Virginia and North Carolina in the time of the Revolutionary war. For some cause he located in 1781, but two years after was readmitted into the conference, and was stationed in the city of New York, where he labored for several years acceptably and usefully. When the Book Room was established in the city of Philadelphia in 1789, he was appointed to its superintendence, and he managed its concerns with great skill and fidelity until his demise. For this station he was eminently qualified, not only on account of his strict fidelity, his theological attainments, and thorough acquaintance with the economy of Methodism, but also from his literary acquirements. His knowledge of the sciences was considerable, and besides his own language, he was familiar with the Latin and Greek. And, though not brilliant in his conceptions nor splendid as a preacher, he was of sound judgment, a close and conclusive reasoner, a plain, pointed, and successful preacher, always adapting, as nearly as might be, his discourses to the condition and circumstances of his hearers. As an evidence of the soundness of his views as a divine, may be mentioned the fact that the "Short Scriptural Catechism," which has been published for many years at our Book Room, was the production of his pen. And whatever may be said in behalf of others which have been since issued from the press, this is among the most excellent of them all, and should never be superseded by those of less intrinsic merit. It contains in fact a body of divinity in a few words, selected from the Holy Scriptures, arranged in due order, in the very phraseology in "which the Holy Ghost teacheth."

The accuracy and fidelity with which he discharged his duties as an editor, and also as a financier and bookkeeper -- for in each of these capacities did he serve while superintending the Book Concern in Philadelphia -- may be seen and appreciated by an inspection of the books of the establishment, by a recurrence to the manner in which it prospered in his hands, and the typographical correctness with which the books were executed.

In the relations of husband and parent he sustained the purity and dignity of his station, mixing in all his deportment the tenderness of the warmest affection with the attributes essential to maintain his authority as the head of a family. In the relation of a father ever attentive to the best interests of his children, he devoted himself to their education, to training their minds to moral and religious duties, and to restraining them from those vices which corrupt the mind, and lay the foundation for present and future misery.

The state of his mind may be seen by the following extract of a letter which he wrote to Bishop Asbury a short time before his death. The reader will recollect that the yellow fever was then raging in Philadelphia with awful and destructive violence, sweeping into eternity thousands of his fellow-beings, while others, to escape from this devouring plague, were flying into various parts of the country. Notwithstanding these alarming aspects in the heavens and the earth around him, John Dickins remained, as a faithful sentinel, at his post, giving warning to the impenitent, and counsel and consolation to the trembling and dying believer. In the midst of these things, he says to Bishop Asbury: --

"My much-esteemed Friend and Brother -- I sit down to write as in the jaws of death. Whether Providence may permit me to see your face again in the flesh I know not; but if not, I hope, though abundant mercy, we shall meet in the presence of God. I am fully conscious that I am an unprofitable, a very unprofitable servant; but I think my heart condemns me not, and therefore I have confidence in God. Perhaps I might have left the city, as most of my friends and brethren have done; but when I thought of such a thing, my