Columlna (Hnitiewttp mtljeCitpofMmigork LIBRARY ..Mt\ts of Ulttljcbfet Itmermit ^rmcljtrs, FROM 1736 TO 1785, ' NUMBERING ONE HUNDRED AND SIXTY OR SEVENTY. ALSO, A SHORT ACCOUNT OF MANY HUNDREDS OF THE FIRST RACE OF LAY MEMBERS, MALE AND FEMALE, FROM NEW YORK TO SOUTH CAROLINA. TOGETHER WITH AN ACCOUNT OF MANY OF THE FIRST SOCIETIES AND CHAPELS. BY JOHN LEDNUM, OF THE PHILADELPHIA CONFERENCE. " What hath God wrought !"— NtraBERS xxiii. 23. PHILADELPHIA: PUBLISHED BY THE AUTHOR. SOLD AT METHODIST BOOK STORES. 1859. « «• " ► * • Entered, according to act of Congress, in the year 1859, by JOHN LEDNUM, in the Clerk's Oflace of the District Court of the United States, in and for the Eastern District of Pennsylvania. M£AR8 ft DUSENBEBY, STEEE0TYPER8. J. VAN COXniT, PRIXTEB. CONTENTS CHAPTER I. Messrs, John and Charles Wesley in America, 13 — Mr. George "VVhite- tield in America, and in Philadelphia, 14 — Mr. Wesley's account of the work of God in America, 14, 15 — Rev. William Hamilton, of Baltimore, 15 — Rev. George C, M. Roberts ; his account of Straw- bridge and Embury, 15, 16 — Priority of the Pipe, or Sam's Creek Society and Log Meeting-house, 15-17 — Richard Owen, the first Native American Methodist preacher, 18 — Strawbridge's labors, and his success, 15-20 — First Methodist society in Baltimore county, at Daniel Evans's, 19 — Early Methodists in Maryland — Maynard, Evans, Bonham, Walker, Hagerty, Warfield, Durbin, Saxton, Owen, Merryman, Stephenson, Perigo, Webster, Bond, Gatch, 16-20 — Strawbridge's person, family, death, and burial, 22, 23. CHAPTER II. Leading events in Queen Anne's reign, 23 — Her good character, 23, 24 — Dr. Roberts of Baltimore ; his account of the Palatines, 24-9 — Mr. Wesley's account of the same people, 29. CHAPTER III. Philip Embury forms a Methodist society in New York, in 1766, 30 — Captain Webb assists Embury in New York, in 1767, 30 — Wesley Chapel erected in 1768, 31 — Embury leaves New York city, and settles in Washington county, N. Y. ; raises up a society ; his death, character, and family, 32, 33 — Webb's labors and success in New York, 34— Cost of Wesley Chapel, 34— First Methodists in Ncav York — Embury, Heck, Morrell, White, Sause, Taylor, Lupton, New- ton, Jarvis, Selby, Sands, Chave, Staples, Brinkley, Dean, Marching- ton, 30-38 — First parsonage, 39. CHAPTER IV. Captain Webb preaches, and raises a society of Methodists in Pliihi- delphia, 39 — A sail-loft the birth-place of Methodism in this city, 40 — Dr. Wrangle prepared the way for Methodism, 40, 41 — First class of Methodists; their first leader, 41 — First Methodists in Phila- delphia — Emerson, Pennington, Fitzgerald, Hood, Wilmer, Steward, Wallace, Croft, Evans, Montgomery, Dowers, Beach, Thorn, Patterson, Baker, 41-4. ^fiRoni ^"'^ IV CONTENTS. CHAPTER V. St. George's built by the German Reformed Brethren, the first Board of Trustees, 45 — Bought by the Methodists; the first Methodist Board, 45 — The British use it during the war, 46 — The various stages by which it was finished, 47 — Fitzgerald, the germ of Ebe- nezer, 48 — Bethel, in Montgomery county, 48 — Supplee's, 48 — Je- mima Wilkinson, 49. CHAPTER YI. Captain Webb raises up Methodism in New Jersey ; Burlington ; Joseph Toy, 50 — New Mills, or Peraberton, 50, 51 — Trenton, 52 — Carpenter's Landing, 53 — Pittsgrove, 53 — Mount Holly, 54 — Lum- berton, 54 — Haddonfield, 55 — First Methodists in Jersey — Budd, Hancock, Heisler, Singer, Cotts, Chew, Taper, Toy, Thorne, Turner, Johnson, Jenkins, Early, Ayars, Murphy, Price, Smith, Abbott, 55. CHAPTER VII. Captain Webb raises up Methodism in New Castle, Wilmington, and other places in Delaware, 56 — First Methodists in Delaware — Fur- ness, Stedham, Tussey, Hersey, Webster, Cloud, Ford, 56-8 — Cap- tain Webb's field of labor ; Hon. John Adams's testimony concerning his preaching ; goes to England ; dies ; his children, 60-2. CHAPTER VIII. Robert Williams arrives in New York, 62 — Messrs. Boardman and Pilmoor arrive, 63 — John Mann, 64 — Pilmoor in Philadelphia, 65 — John King, 65. CHAPTER IX. Boardman, Pilmoor, and Williams, in 1770, 66 — King in Maryland ; Bowman, Baker ; Presbury introduces Methodist preaching into Baltimore, 67-8 — Watters family, 68 — Pilmoor and Boardman visit Maryland, 69. CHAPTER X. Pilmoor and Williams visit New Rochelle ; Mrs. Deveau's dream ; her conversion, 70 — Where Boardman and Pilmoor labored in 1771, 71 — Methodism spreads in Harford county ; Giles, Morgan, Litten, Forward, Baker, Moore, Sinclair, Stanford, Galloway, Colgate, Merryman, Evans, Brown, Stephenson, Murry, Simmes, Rollin, Gatch, Duke, Bond, Preston, and Dallam, 72. CHAPTER XI. Francis Asbury and Richard Wright arrive in America in 1771, 73 — Mr. Wright on Bohemia Man()r,73 — Mr. Asbury's early life, 74 — He goes to New York ; the first friends of Methodism on Staten Island, 75 — Van Pelt in Tennessee, 75-6 — Asbury's circuit around New York ; first friends in this region, Molloy, Dr. White, Oakley, Deveau, Hunt, Ward, Burling, Bartoe, Bonnette, Pell, and Woglam, 76-7. CHAPTER XII. Robert Williams in Virginia, 78 — Mr. Asbury in Philadelphia; preachers' stations, 78— He visits Bohemia Manor, preaching at New Castle, Ilersey's, Wilmington, Old Chester, and in Jersey, 78- CONTENTS. V 81 — Stations of the preachers, 81 — Mr. Pilmoor in Maryland, 81-2 — Mr. Asbury in New York, 82 — Abbott's conversion, 82 — Mr. Asbury in Maryland, on the Western Shore, 83-5 — In Cecil and Kent counties, is the first Methodist preacher in the neighborhood of Hinson's Chapel, 85 — Quarterly meeting ; stations the preachers, 86 — The local preachers in Maryland, 86. CHAPTER XIII. Messrs. Pilmoor, Williams, and Watters, in Virginia, 87 — Methodism in Fell's Point, and in Baltimore, 88 — First Methodists in Balti- more — Patton, IloUingsworth, Wells, Moale, Robinson, Woodward, Moore, Rogers, Owings, Triplett, Hulings, White, Chamier, and Allison, 89, 90 — Asbury forms a society in Baltimore, 90 — Two chapels founded, 91. CHAPTER XIV. The Gatch family ; early history of Philip Gatch ; is awakened and converted, and begins to hold meetings ; becomes acquainted with Mr. Asbury ; strange phenomenon in 1772, 92-100. CHAPTER XV. Mr. Pilmoor goes through the Carolinas to visit Mr. Whitefield's Orphan House in Georgia, 100 — Williams and Watters in Virginia, 100 — Mr. Asbury in Maryland, 101 — Mr. Asbury goes to Philadel- phia ; to New York, and forms a society at New Rochelle, 102 — Messrs. Rankin, Shadford, Yearberry, and Webb, arrive from Eng- land ; Messrs. Rankin and Shadford's early history, 103-9 — Benjamin Abbott, 109. CHAPTER XVI. First Annual Conference held in Philadelphia, 111 — Who composed it, 111 — How the preachers w^ere stationed, 112 — Mr. Gatch begins to itinerate in Jersey, 113 — Mr. Watters on Kent Circuit, Maryland; Parson Cain ; preaching in Queen Anne's county, 115 — Mr. Asbury in Baltimore Circuit, 116 — Early societies in Maryland, 117 — Mr. Wright in Virginia, 117 — Mr. Williams in North Carolina, 118 — Concluding account of Messrs. Boardman and Pilmoor, 118-19. CHAPTER XVII. Second Conference in Philadelphia, 119— Messrs. Watters and Ruff in Jersey and in Pennsylvania, 120— Mr. Ebert, 121— Chester Cir- cuit, 121-2— Colonel North, 124. CHAPTER XVIII. Kent Circuit, 126— First Methodist chapel on the Peninsula, 126— Abraham Whitworth on Kent ; Parson Cain, or Kain ; Whitworth's apostacy and expulsion ; his end, 128-9. CHAPTER XIX. Mr. Shadford and the Jerseyman dreams, 130 — Mr. Shadford in Balti- more ; Joseph Cromwell, 132— Richard Webster, Robert Lindsay, Edward Drumgole, 133— Mr. Rankin in Maryland, 134. Vi CONTENTS. CHAPTER XX. Frederick Circuit, 134— Philip Gatch on Frederick Circuit, 135 — Gatch follows "Whitworth on Kent Circuit, 136 — Parson Kain, 137 — Awful storm, 138 — Mr. Gatch returns to Frederick Circuit; persecution, 139— Mr. Gatch in Jersey, 139. CHAPTER XXI. Brunswick Circuit, 139 — The oldest Methodist societies in Virginia, 140_John AVade, 141— Isaac RoUin, 141— Samuel Spragg, 142. CHAPTER XXII. Third Conference in Philadelphia, 143 — James Dempster, 143 — Mr. Webster on Chester Circuit — James Barton's dream, 144— Mr, Web- ster in fine, 145 — Philip Gatch and John Cooper on Kent Circuit — Parson Kain again, 146 — Messrs. Rankin and Webb at quarterly meeting in St. Luke's parish, in 1775, 147 — Mr. Gatch on Baltimore and Frederick Circuits. He is tarred by a persecuting mob, 148-9— The young man nearly whipped to death, Martin Rodda, 150 — Rich- ard Owen in fine, 150 — Great revival on Frederick Circuit, 151 — Mr. Asbury in Virginia for the first time, 151 — William Glenden- ning, 152 — Philip Embury and Robert Williams die, 152-3. CHAPTER XXIII. A sketch of Henry Dorsey Gough's life and death ; also of Mrs. Prudence Gough and their daughter and descendants, 154-6 — Rev. T. B. Sargent, 157. CHAPTER XXIV. Mr. Freeborn Garrettson's parentage, early history, conviction, conver- tion, and life before he entered on the work of an itinerant, 157-162. CHAPTER XXV. Mr. Garrettson on Kent Circuit, in 1776 ; introduces Methodism into Tuckeyhoe Neck ; Ezekiel Cooper, John Cooper, Connor, Downs, Smith, Sharp, Martendale, Neal, William Cooper ; strange phenome- non, 162-3-4-5. CHAPTER XXVI First Conference in Baltimore, 166 — Mr. Fairfax and others of wealth and position among the Methodists, 167 — Nicholas Watters, 167 — William Wren, 168 — James Foster, 168 — Mr. Asbury in Maryland, 168 — Mr. Garrettson received and sent to Frederick Circuit, next to Fairfax, then to Berkley, 169-70 — Mr. Watters in Fairfax and Berk- ley Circuits, 170 — Mr. Gatch in Virginia, 171-2 — Mr. Pilmoor the first Methodist preacher in North Carolina, 173 — The chief families who became Methodists in North Carolina in the beginning, 173-4 — Isham Tatum, 174 — Francis Poythress, 174-6 — Mr. Shadford's great success in Brunswick Circuit, 176 — Mr. Rankin in Virginia; great meeting ; his presentiment, 177-8. CHAPTER XXVII. Some account of Samuel Davies, Devereux, Jarrett, Mr. Robinson, Shadford, and Asbury ; great meetings ; Mr. Jarrett's death ; Messrs. Asbury and Lee's testimony, 178-185. CONTENTS. VU CHAPTER XXVIII. The names of some two or three hundred of the first families who became Methodists in Virginia, 186-8. CHAPTER XXIX.' Mr. Shadford near perishing as he came from Virginia, 188 — Mr. Asbury about Annapolis ; the first Methodists of this region, 189 — Conference at Deer Creek, in 1777 ; tender time, 190 — Mr. Watters ■went to Brunswick Circuit, where he met with holy people, 191 — Mr. Gatch in Virginia ; his persecutions, 191-2 — Mr. Garrettson on Brunswick Circuit, and in North Carolina, 192 — Mr. Asbury in Maryland ; strange account from Shadrach Turner, 193 — Mr, Rodda on Kent Circuit : flies to the British, 193 — Howe's men interrupt a watch-meeting in New York, 194 — Mr. Rankin in fine ; the last wit- ness gone, 194-5. CHAPTER XXX. Preachers received on trial, in 1777 : Joseph Reese, Hollis Hanson, Robert Wooster, Samuel Strong, Edward Pride, Edward Bailey, Caleb B. Pedicord, AV^illiam Gill, John Tunnell, John Littlejohn, John Dickins, Le Roy Cole, Reuben Ellis, Joseph Cromwell, and Thomas S. Chew, 195-201. CHAPTER XXXI. Methodism entered Talbot county in 1777, 202 — Also, Kent county, Del., Thomas's, Shaw's, Dr. White's, Layton's, Jump's, and Wil- liams's, in Mispillion, 202 — The same year it found its way into Sussex county, at Twyford's, Layton's, and Cedar Creek, 202 — Mr. Shadford ends his labors in America, at a quarterly meeting, at Mr. White's, is secreted from his enemies, leaves Mr. Asbury, and re- turns to England ; his last days and his happy death, 203-4-5 — Mr. Asbury on the Peninsula, in 1778; stops preaching; is concealed among the Whites for a while ; Mr. White is abducted ; Mr. Asbury hides himself near Fogwell's, or Holden's, or StuUtown ; he returns to White's, and commences itinerating again, preaching at Wil- liams's, in Mispillion, 205-11. CHAPTER XXXII. First Conference in Virginia, at Leesburg, 212 — .Joseph Hartley on Kent Circuit ; put in confinement in Queen Anne's county, 213 — Mr. Garrettson on Kent, in 1778 ; is beaten by John Brown ; goes into North West Fork ; into Talbot county ;' to Mispillion, Murderkill ; Caleb Boyer awakened ; Rev. ]Mr. Heston's house visited by British soldiers ; Methodism goes into Dover, 213-217 — Mr. Garrettson com- mences Methodism at Broad Creek, 218 — Also at Quantico, in Somer- set county, 219 — His brother -John Garrettson's happy death, 219, 220— The spiritual children of Mr. Garrettson on the Peninsula, 220 — Mr. Turner, of Jersey, introduces Methodism into the lower end of New Castle county; Lewis Alfree, 221. CHAPTER XXXIII. Preachers who began to itinerate in 1778 : Robert Cloud, Richard Ogburn, Daniel Duvall, John Beck, William Moore, James O'Kelly, Vlll CONTENTS. Richard Ivy, John Major, Henry Willis ; Philip Gatch locates and marries, 222-5. CHAPTER XXXIV. Mr. Asbury goes into Kent into a circuit around Dover, 226 — Mr. Garrettson raises up Methodism at the Sound, in Sussex county, Del., 226-7— Conference at Judge White's, 228 — Methodism raised up at St. Johnstown, 229 — Mr. Garrettson introduces Methodism into Lewistown, 230 — He is in North West Fork ; great day's work by him, 231 — Mr. Hartley in jail in Easton, Md. ; marries, locates, and dies ; quarterly meetings ; great meetings ; first chapel in Delaware, 232-4. CHAPTER XXXV. Mr. Garrettson in Philadelphia ; in New Jersey ; Achsah Borden's strange case ; healed in William Budd's house, at New Mills, 234- 5 — Mr. Abbott's first itinerating tour in Jersey, 235-7 — Poetry on him, 238 — Mr. James Sterling becomes a Methodist ; also she who became his wife, 239-40. CHAPTER XXXVI. Old Forrest Demour, 240 — Martin Beam ; Mennonlsts ; great meetings at Mr. Beam's; intimacy between him and Mr. Asbury, who preached his funeral, 240-243— William Watters, 243— William Duke, 243-4. CHAPTER XXXVII. Preachers received in 1779: Thomas Morris, Stith Parham, Carter Cole, Greenberry Green, Andrew Yeargan, Charles Hopkins, James Morris, Henry Ogburn, Richard Garrettson, Micaijah Debruler, Samuel Rowe, John Hagarty, William Adams, Joshua Dudley, Lewis Alfree, 244-46 — Philip Cox, Captain Dill ; Cox in Virginia ; the calf; he is arrested; Enoch George, 246-9 — Nelson Read, 249. CHAPTER XXXVIII. Mr. Garrettson introduces Methodist preaching into Dorchester county, Md.; Ennalls, Aire3% Garrettson in Cambridge jail, 249-53 — Meth- odism prospering on the Peninsula under Asbury, Pedicord, Crom- well, and Garrettson, 253. CHAPTER XXXIX. A summary account of the introduction of Methodism on the Penin- sula, giving dates and names of the chief families who received the preachers and the preaching ; also the founding of the first chapels, 254-62. 1 =. « i' ' CHAPTER XL. Mr. Garrettson on Baltimore Circuit; on the Peninsula, 263— Mr. Pedicord preserved ; Leah Hirons, Lemuel Davis, 263-4— Mr. Pedi- cord beaten in Dorset, 264 — Thomas Ilaskins becomes a Methodist, 265— Barratt's Chapel, 265— Other chapels, 266. CHAPTER XLI. Judge Thomas White, his history ; also Mrs. Mary White's ; notice of their children ; a visit to Judge White's homestead, 267-71. CONTENTS. IX CHAPTER XLII. tichard Bassett ; his interview with Mr. Asbury ; entertains him ; becomes religious ; camp-meetings ; in public life ; his funeral ; Bohe- mia Manor, 272-78. CHAPTER XLIII. !'he division on account of the ordinances ; healed, 280 — Mr. Asbury first in North Carolina, 280— Black Harry first noticed, 281— Wil- liam Watters in fine, 283— Mr. Gatch in Virginia, in 1780, 283-5. CHAPTER XLIV. ^Ir. Mair receives Mr. and Mrs. Anderson into the Methodist society, 285 — Mr. Abbott's only preaching tour in Pennsylvania; Mr. Beam's; Coventry ; David Ford's ; Cloud's ; Wilmington ; New Castle, 285-92. CHAPTER XLV. n 1780 Methodism prospers in New Jersey ; it is planted in Cumber- land, Cape May, and Monmouth counties ; John James ; Captain Sears ; Mr. Ware's account of the work in Jersey, 293, 302. CHAPTER XLVI. Preachers who began to itinerate in 1780: George Moore, Stephen Black, Samuel Watson, James Martin, Moses Park, William Part- ridge, James 0. Cromwell, John James, George Mair, Caleb Boyer, and Thomas Foster, 303-5. CHAPTER XLVII. ^r. Garrettson introduced Methodism into Little York, 307-8 — He is instrumental in delivering a distressed mother, who thought she had sold her children to the devil ; many are stirred up to inquire the way to heaven, 309 — Mr. Pedicord in Jersey ; Mr. Ware's conver- sion, 310-11 — Mr. Asbury in Pennsylvania, 312. CHAPTER XLVIII. Ilonference at Judge White's and in Baltimore, 312 — Mr. Asbury in New Virginia, 313 — Richard Williams among the Indians, 314-16 — Blackiston's Chapel built, 317. CHAPTER XLIX. ^r. Abbott on Kent Circuit, Md. ; extraordinary meetings ; " Thun- dergust Sermon," 318-21 — Mr. Garrettson in Virginia ; a man in a trance ; Mr. Garrettson in North Carolina, 322. CHAPTER L. Preachers who became itinerants in 1781 : James Mallory, James Cole- man, Adam Cloud, Enoch Matson, Charles Scott, 323-4 — Beverly Allen shoots Major Forsyth, dies in Kentucky, 324-5 — Ignatius Pigman turns lawyer, defends Jacob Gruber, 325 — James Haw goes to Kentucky and joins the Presbyterians, 325 — Henry Metcalf, Samuel Dudley, Edward Morris, James White, Jeremiah Lambert, David Abbott, Joseph Wyatt, Michael Ellis, Jonathan Forrest, and Philip Bruce, 326-28. CONTENTS. Z CHAPTER LI. 4- ^f himself 328-31— Mr. Asbury m and Bister Yeargan, 333-4. CHAPTER LII. Fi.t conference at which Je.se Lee v^as; g-^^^^Xttrf e^r SjcrsstsrSo? :'ode^rintela«a.e county, Pa.. ra.ed up ; the first chapel, 340. CHAPTER LIII. Methodism introduced into ^^^^^^l.'^^^^^^^ Md'^Ir-'^Garrrtt 342-44— Prudence Hudson, 345— Deal s islana, ^ ' ^ . 347 son's Dream, 346-Mr. Garrettson ^^ ^elaware Jones s^ec, —Mr. Robert N. Carnan becomes a Methodist, ^48-J— ^^J- S^^a , Oueen Anne's, his hounds; Thomas Wright whipped by Ins Uther for befomTng a Methodist, 350-1-Friendship ; Rev. Jesse Lee begins to itinerate, 351. CHAPTER LIV. andGenefal Bryan brought to God under his ministry; the c^oua dispersed in answer to his prayer, 856— Thomas Haskins ; (jirara ; Mr. Haskins's death, 357— Peter Moriarty, his sudden death, his son, 357_8_Mr. Asbury in the South ; poverty and privation among the people, and religion prospering, 358. CHAPTER LY. Mr. Abbott's great preaching tour in New Jersey in 1783, 359-65 ; Mr. Abbott's great faith, 366. CHAPTER LVI. Methodism introduced into Lower Penn's Neck by Mr. Abbott and others, 366-8— Methodism raised up in Salem, N. J., 369-70 — Per- secution ; awful end of a young woman ; a trance, 371. CHAPTER LVII. Methodism planted in Salisbury, N. C. ; Mrs. Fishburn, 372-6— Con- ference of 1783, 377— Rev. Joseph Everett, 377— Mr. Asbury in Maryland ; singular occurrences, 377-8— Asbury at Beam's for the first time, 378— Dudley's Chapel built this year, 379— Last notice of Joseph Hartley, 379— Mr. Garrettson, 379-80. CHAPTER LVIII. Preachers received on trial in 1783 : Rev. Jesse Lee, his early history and experience, 381-2— Rev. Lemuel Green, 383— Dr. Phoebus, 383 ^^latthew Greentree, Thomas Curtis, Francis Spry, James Thomas, William Wrio-ht, Richard Swift, Joshua Worley, James Hinton, CONTENTS. XI William llingold, William Dameron, William Cannon, Benjamin Roberts, Samuel Breeze, Tliomas Bowen, Henry Merritt, Thomas Anderson, Thomas Humphreys, 384-5 — Thomas Ware ; his early history and experience, 385-7 — Mr, Pedicord's letter to him, 387-8 — Mr. Asbury in the South, 389 — Unhappy end of Isaac Rollin, 389-90. CHAPTER LIX. Redstone Circuit, 391 — Mr. Simon Cochran, 391 — Thomas Lakin, 392 — Mr. J. J. Jacob, 392 — Mr. John Jones and his son Rev. Green- berry R. Jones ; Beesontown, or Uniontown, 393 — Juniata Circuit ; Michael Cryder, 393 — Robert Pennington in Penn's Valley, 394 — Joseph Everett, 394 — Wesley Chapel in Dover, 395 — Mr. Ware on Kent Circuit, 396— Mr. Lee, in 1784, 397-8. CHAPTER LX. Preachers received on trial, in 1784: Thomas Ware, John Phillips, Richard Smith, David Jefferson, John Robertson, John Fidler, James Riggin, Elijah Ellis, Simon Pyle, Thomas Jackson, William Jessup, 399_Wilson Lee, 400-1— John Smith, 402— Isaac Smith, 402-3— Thomas Vasey, 404— Richard Whatcoat, 404-6— Thomas Coke, 406-9. CHAPTER LXI. Quarterly meeting at Barratt's Chapel ; Mr. Asbury meets Dr. Coke and Messrs. Vasey and Whatcoat, 410 — The Christmas Conference fixed upon, 410 — Dr. Coke commences the circuit of the Peninsula at Judge White's ; Black Harry was his driver, 410-11 — Messrs. As- bury, Whatcoat, and Vasey, 411-12 — The Christmas Conference commences ; the work done at it, 412-13 — The preachers who com- posed this Conference, 413 — Mr. Wesley's prayer-book, 414 — Sum- mary of the effects produced by the labors of Methodist preachers ; the extent of the Methodists, and the number of their chapels, 416- 17 — Why Methodism spread more rapidly south of Mason and Dixon's line than north of it, 417-18 — Dr. Coke's tour through the country after the Christmas Conference until his return to England, 418-20 — Death of Pedicord and Mair, 420. CHAPTER LXIL Israel Disosway, wife, and children ; first class on Staten Island, 421- 22 — Robert Duncan and wife, 422-3 — Abraham Russell, wife, and children, 423-4 — Andrew Mercein and his family, 424 — George Suckley and family, 424 — Stephen Dando and Mary Dando, 424-5 — Philip J. Arcularius and his wife and children, 425 — Gilbert Coutant and family, 425-6 — Thomas Carpenter and family, 426 — Peter and Mary Williams, 426. CHAPTER LXIII. Methodist Episcopal churches in the consolidated city of Philadelphia, numbering some fifty-three, 427-34. Statistical Table, 435. A HISTORY RISE OF METHODISM IN AMERICA. CHAPTER I. If we were permitted to behold the panorama of Divine Providence, and see how the Lord wisely works all things, after the counsel of His will, we should be filled with astonishment, and overwhelmed with the view. While Mr. "Wesley's heart and hands were filled with the great work to which he had been called, in England, Wales, Ireland, and Scotland, the Great Head of the Church, whose proper work it was, provided the instrumentalities for the introduc- tion of Methodism into America. As the rising of the springs, moistening the surface of the earth in time of drought, is promise of coming showers, so the well-intended labors of Messrs. John and Charles Wesley in Georgia, in 1736-7, were providential preludes and pledges of what commenced some years afterwards through Strawbridge, Embury, Webb, Williams, Boardman, Pilmoor, King, and others. After the Wesleys had preached a short time in Georgia, and had formed a society for religious benefit, Mr. Charles Wesley embarked for England; but, by stress of weather, he was driven into Boston, where he preached a few sermons which greatly pleased the clergy and people, after which he reached the land of his nativity. Mr. John Wesley, after remaining in America more than a year, during which time he visited and preached in Charles- ton, South Carolina, also returned home, and neither of them ever came to this country afterwards. About the time Mr. John Wesley reached England, Mr. George Whitefield sailed for Georgia, for the purpose of 14 ; .' '. •'. RISE OF METHODISM [1737-8-9. assisting Mr/ Wesley in his labors of love. In 1739, the e'p'och.of ;Meib.O(jii:sm in England, the inhabitants of Phila- (leiph"ia,tlieii the tfondon of this nation, first listened to and :iy(?i:e iittraQte(i a;ad captivated by pulpit oratory and elo- queni3«-t0WAi:ch .they had been unaccustomed, from one "Who sent his soul with every lance he threw." The pulpit of Christ's Church in Second Street, was subsequently opened to this interesting minister, who was as ready to speak, as the audience was to hear.* He soon gathered around him such ministers as Gilbert, and William Tennant, Blair, Rowland, and Davenport, — kindred spirits. At one time, after these godly ministers had exercised their impressive ministry on the people of Philadelphia for a week, the effect produced was, the closing up of all places of sinful amusement, — turning the current of conversation of the citizens to the truth preached, — and rendering all books, except such as treated of religion, unsaleable. Subsequently Mr. White- field preached the essential truth of Christianity, in almost every neighborhood from Maine to Georgia, between the Alleghany and the Atlantic. Many thousands were awa- kened, some of whom v/ere afterwards found among the followers of Wesley, when they organized societies in this country. Mr. Wesley says : — "1. In the year 1736, it pleased God to begin a work of grace in the newly planted colony of Georgia ; then the southernmost of our settlements on the continent of America. To those English who had settled there the year before, were then added a body of Moravians, so called ; and a larger body who had been expelled from Germany by the Archbishop of Saltzburg. These were men truly fearing God and working righteousness. At the same time there began an awakening among the English, both at Savannah and Frederica ; many inquiring what they must do to be saved, and 'bringing forth fruits meet for repentance.' *' 2. In the same year there broke out a wonderful work of God in several parts of New England. It began in Northampton, and in a little time appeared in the adjoining towns. A particular and beautiful account of this was published by Mr. Edwards, minister of Northampton. Many sinners were deeply convinced of sin, and many truly converted to God. I suppose there had been no instance in America, of so swift and deep a work of grace, for a hundred * Watson's Annals, vol. i., p. 385. 1737-8-9.] IN AMERICA. 15 years before ; nay, nor perhaps since the English settled there. " 3. The following year, the work of God spread, by degrees, from New England towards the south. At the same time it advanced by slow degrees from Georgia towards the north : in a few souls it deepened likewise ; and some of them witnessed a good confession, both in life and in death. "4. In the year 1738, Mr. Whitefield came over to Georgia, with a design to assist me in preaching, either to the English or the Indians. But as I was embarked for England before he arrived, he preached to the English alto- gether ; first in Georgia, to which his chief service was due, then in South and North Carolina, and afterwards in the intermediate provinces, till he came to New England. And all men owned that God was with him, wheresoever he went ; giving a general call, to high and low, rich and poor, to 'repent and believe the gospel.' Many were not disobe- dient to the heavenly calling ; they did repent and believe the gospel; and by his ministry a line of communication was formed, quite from Georgia to New England. " 5. Within a few years he made several more voyages to America, and took several more journeys through the provinces ; and in every journey he found fresh reason to bless God, who still prospered the work of his hands ; there being more and more in all the provinces, who found his word to be 'the power of God unto salvation.' " In 1760, as the Rev. George M. Roberts of Baltimore has most indubitably shown, in his able letters in the Christian Advocate and Journal in 1858, Robert Straw- bridge and Philip Embury both arrived in this country — these lay-preachers began the organizations of Wesleyan Methodism, which have since been made permanent in Maryland and New York; and they both came from the region of the river Shannon in Ireland. The Rev. William Hamilton, in an able article in the Methodist Quarterly Review for July 1856, tells us that *' Mr. Strawbridge was a native of Drummer's Nave, near Carrick, on Shannon, county Leitrim, Ireland." On arriv- ing in this country he settled on Sam's Creek, Frederick county, Maryland. In Dr. Roberts's letters, referred to above, we are assured, that, as soon as Mr. Strawbridge had arranged his house, he began to preach in it, as early as 1760 ; and, beside the appointment in his own house, he had another at John Maynard's house, in 1762, who was a Methodist, and where he baptized his brother Henry May- 16 RISE OF METHODISM [1760-2. nard at a spring, in 1762. Soon as Mr. Strawbridge com- menced his labors in Maryland, the Lord began to work in his hearers, and a society was formed as early as 1762, or 1763. Dr. Roberts speaks thus : — "Robert Strawbridge. — I am gratified to be able to say also, that in reference to the labors of this excellent and useful servant of God, our knowledge is not merely con- jectural ; I have in my possession some letters, written by different individuals, at a distance from each other, and without any concert upon their part, which disclose some interesting facts ; I have space only to notice a few. Mr. Michael Laird, who subsequently settled in Philadelphia, was born April 30, 1771. He obtained his knowledge of these points from his father, who was intimate w^th Mr. Strawbridge, and fully conversant with the truth of what is stated in his letter. Mr. Strawbridge came to America in 1760, with his wife and children, and settled in Maryland. Immediately after arranging his dwelling he opened it for Divine service, and continued to preach therein regularly. These efforts soon after resulted in the awakening and conversion of several who attended. " In another communication I ascertain that Henry May- nard was baptized (by Robert Strawbridge) when he was but six or seven years old. At that time Mr. S. was preaching regularly at John Maynard's, a brother of Henry. Henry accompanied his father to one of these appointments, and Mr. S. baptized him at the spring. " Henry Maynard died in 1837, aged eighty-one years. This fixes his baptism as early as 1762. John Maynard, at whose house Mr. Strawbridge was then preaching, was himself a Methodist. This renders it positive that Mr. S. had been engaged in preaching regularly prior to 1762, and fully corroborates the statement contained in Mr. Laird's letter, viz. : that he commenced his labors in the ministry immediately after his settlement in Maryland." This society. Brother Hamilton informs us, consisted of " twelve or fifteen persons." After Bishop Asbury was fully informed on the subject, he entered in his Journal, in 1801, soon after he ended the business of the Baltimore Conference, which sat this year at Pipe Creek, his testimony on the sub- ject ; he says, "here Mr. Strawbridge formed the first society in Maryland — and America.'' See his Journal, vol. iii. p. 27. Brother Hamilton furnishes the names of a few of the original members — "David Evans, his wife and sister. 1764-72.] IN AMERICA. 17 Mrs. Bennett, now in her eighty-ninth year," with a few more, " embraced the Methodist religion under Mr. Straw- bridge." Mrs. Bennett says, from her knowledge, "the society was first formed at Strawbridge's house." Soon afterwards, i. e. about 17G4 or 1765, " the Log meeting- house was erected, about a mile from Mr. Strawbridge's resi- dence, and the preaching and meeting the class were at the Log chapel. This place, Mr. Hamilton avers, takes pre- cedence of any other Methodist chapel in this country, by about three years ; it was built, through Mr. Strawbridge's influence, on Pipe or Sam's Creek. In the Autobiography of the Rev. James B. Finley, we have an account, on pp. 262-3, of two of the early Metho- dists of Pipe Creek. He says — " I was travelling a solitary path in the woods, between Barnesville and Marietta, Ohio, and came upon an old man of the most grotesque appear- ance, trudging along at a slow rate, half bent, with an axe and two broomsticks on his shoulder. As I approached him I said, ' Well, grandfather, how do you do V He was a German, and replied, ' It ish wall.' ' You have too much of a load to carry.' ' Yes, but I can go not often.' 'Where do you live ?' ' Shust dare,' pointing to a small cabin on the hill-side. 'You seem to be poor, as well as old.' '0 yes, in dis vorld I has noting ; but in de oder vorld I has a king- dom.' 'Do you know anything about that kingdom ?' ' yes.' ' Do you love God V ' Yes, mid all my heart ; and Got loves me.' ' How long a time have you been loving God V ' Dis fifty years.' ' Do you belong to any church V ' yes, I bese a Metodist.' ' Where did you join the Metho- dists ?' 'I jine de Metodist in Maryland, under dat grate man of Got, Strawbridge, on Pipe Creek — and my vife too ; and Got has been my fader and my friend eber since ; and I bless Got I vill soon get home to see Him in de himels.' " This conversation took place in 1813 ; and as he had enjoyed the love of God fifty years, the inference is, that he was converted under Mr. Strawbridge, in 1763. When Mr. Asbury first visited this society, in the latter end of 1772, he found there such names as Hagarty, Bon- ham, Walker, and Warfield. Mr. Hezekiah Bonham had been a Baptist, until awakened by Mr. Strawbridge's preach- ing, when he became a Methodist, and w^as much persecuted by his former sect. At this time, Mr. Asbury heard him speak in public, and seeing that he had gifts as a speaker, he gave him license to exhort. He afterwards became a Dreacher : and. in 1785, his name is in the Minutes of Con- 18 RISE OF METHODISM [176G-7. ference, among the itinerants. His son, Robert Bonham, was also a travelling preacher. Paul Hagarty, it seems, was of the Pipe Creek society ; also, his brother, John Hagartj, who became a travelling preacher, and could preach in both German and English. Robert Walker had been awakened under Mr. Whitefield, at Fagg's Manor, Chester county. Pa. He afterwards moved to Frederick county, Md., and was reawakened under Mr. Strawbridge, and joined the Pipe Creek society. He subsequently removed to Sandy river, S. C, where he was pleased to entertain Bishops Asbury and Whatcoat, in 1800 ; he was then in his eightieth year. Doc- tor Alexander Warfield was a vestibule Methodist, i. e, a kind and useful friend to them. Mr. Asbury dined with him on his first visit to Pipe Creek ; and it seems certain that his lady, Mrs. Warfield, was a member of Mr. Strawbridge's first society. The Rev. Lott Warfield, once favorably known in the Philadelphia Conference, was of this family. Not far from Pipe Creek, lived William Durbin, who, with his companion, united with the Methodists in 1768 or 1769. We must regard them as the fruit of Mr. Strawbridge's ministry. Their house was an early stand for preaching ; and their son, John Durbin, was a travelling preacher in the beginning of this century ; he died a most triumphant death; his last words were, " Jesus, Jesus, angels, angels beckon — there's two — I'll go." Thus, in a blaze of glory, he went to glory. See the Minutes for 1805. In the same region lived George Saxton, whose house was a preaching place at that early date. We must suppose that he was brought under Methodist influence, and his house opened for preaching, through Mr. Strawbridge. These were the principal Methodists in Frederick county, at that early date. Mr. Strawbridge extended his labors to Baltimore and Harford counties, where he also had fruit. The Owen family was brought to experience the comforts of the Holy Spirit through his ministry. Mr. Asbury says, " Joshua Owen was a serious churchman seeking the truth, and found it;" his house became a home for the early itinerants, and a stand for preaching. His son, Richard Owen, was a spiritual son of Mr. Strawbridge ; and the first native Ame- rican who became a preacher of the Gospel among the Methodists. See the "Life of the Rev. William Watters," p. 108. He labored usefully as a local preacher until near the end of his life, when he died in the itinerancy. See the "Minutes of Conference for 1786." In 1781, he performed 1766-8.] IN AMERICA. 19 the solemn duty of preaching over the corpse of his spiritual father, Mr. Strawbridge. In the "Recollections of an Old Itinerant," on p. 204-5, we are informed that Mr. Samuel Merrjman had occasion to visit Pipe Creek, where he heard of a marvellous preacher (Strawbridge) who could pray without a book, and preach without a manuscript sermon, which was regarded by many in that age and place as an impossibility. Mr. Merryman gave him a hearing, and was astonished at his success in praying without a book, and preaching without a written discourse — to him it was the most interesting religious service he had ever attended — he heard him again — his high-church notions gave way — he was awakened, and obtained a sense of sins forgiven, and ceased to wonder how a man could pray and preach without a book, for he could pray and dis- course about religion (i. e. preach) without the aid of manu- script or printing-press. His house was opened for such preaching, and a Methodist society was subsequently formed, and a chapel followed. Sater Stephenson, of Baltimore county, was brought to God through Mr. Strawbridge, and began to preach soon after Richard Owen commenced. Nathan Perigo, who lived some six miles north-east of Baltimore, was also a spiritual son of Strawbridge, and an early local preacher. Under his zealous labors Philip Gatch was awakened, and a Methodist society was raised up at Mr. Simmes's in his neighborhood, before the regular itinerants came along. See " Memoirs of Gatch," by Hon. John M'Lean, LL.D., p. 9. The first society raised up in Baltimore county was at Daniel Evans's near Baltimore. For its accommodation one of the first chapels in the country was erected ; and Mr. Strawbridge was instrumental in gathering the society, if not in the erection of the chapel. See " Gatch's Memoirs," p. 24. Mr. Richard Webster, of Harford county, Maryland, was among the first Methodists of the county. In 1824, the Rev. Freeborn Garrettson was visiting his friends in Mary- land ; and was with Mr. Webster a short time before his death ; and informs us on page 248 of his life, that Mr. Webster had been a Methodist fifty-six years, which dates back to 1768, as the year in which he united with them. As no Methodist preacher had labored in Maryland at that time but Mr. Strawbridge, we must suppose that Mr. Webster identified himself with the Methodists through him. Mr. Webster's house became a home for the nreacliers. and the 20 RISE OF METHODISM [1768. preaching — a society was also raised up around him. Soon he began to preach ; and his name is found in " The Minutes for 1774 for Baltimore." In 1775, he was stationed on Chester circuit ; here he became acquainted with a daughter of Mr. George Smith, of Goshen, Chester county, Pennsyl- vania, whom he married. After this he was useful as a local preacher. He died in 1824. Mr. Thomas Bond, of the same region, and his first wife, were also Mr. Strawbridge's spiritual children. The Rev. Thomas E. Bond, extensively known as editor of the Chris- tian Advocate and Journal for several years, was his son ; also, the Rev. John Wesley Bond, the last travelling com- panion of Bishop Asbury. Methodist preaching was introduced into Fredericktown, now Frederick City, by Mr. Strawbridge, on an invitation from Edward Drumgole, who, on coming from Ireland in 1770, and bearing a letter to Mr. Strawbridge, heard him preach at Pipe Creek, and gave him an invitation to preach the same truth in Fredericktown, where Mr. Drumgole then resided. Mr. Strawbridge was the first of Mr. Wesley's followers that preached on the Eastern Shore of Maryland. About 1769 or 1770, he preached at the house of John Randle, in Werton, Kent county, Maryland. The Rev. Henry Beam testifies that he heard him preach at his father's, the Rev. Martin Beam, in Lancaster county, Penn- sylvania. This must have been about 1779, when Brother Beam was only five or six years old. Methodism was planted in Georgetown on the Potomac, and in other places in Fairfax county, Virginia, by Mr. Strawbridge and his spiritual son, Richard Owen. In 1778 and in 1775 Mr. Strawbridge's name is found in the Minutes, as a laborer among the itinerants ; after which it disappears, probably on account of his administering the ordinances, which was contrary to Mr. Wesley's advice. According to Mr. Asbury's journal, the first Conference, in 1773, allowed him to do it, provided he would do it under the direction of Mr. Rankeu, Mr. Wesley's assistant, which he refused to do, inasmuch as he had not derived his autho- rity from Mr. Ranken or the Conference. From what source he derived his authority to administer them, we have not been informed. In his course in this matter, though opposed by most of the Methodist preachers, he was sustained by his spiritual children. The people were much on his side; and the Rev. Benedict Swope, of the German Reformed Church, advocated his course, saying, " Mr. Wesley did not do well 1768-70.] IN AMERICA. 21 in hindering Methodist preachers from giving the ordinances to their followers." It seems that Mr. Strawbridge felt that he had been the first instrument used by the Head of the church in raising up Methodism in Maryland ; and therefore was unwilling to bear the reins of those, though higher in Mr. Wesley's authority, who had entered into his labors. The evidence adduced by the Rev. George C. M. Roberts, in the Christian Advocate and Journal, and by the Rev. William Hamilton, in the Methodist Quarterly Review of 1856, make it clear, beyond a doubt, to all who have duly considered it, and are not committed to another theory, that Mr. Strawbridge raised up the first society ; and also built the first chapel. (See the Quarterly Review for 1856, p. 435). It may be asked, " Why did Bishops Coke and Asbury, in their early account of the rise of Methodism in this coun- try, as found in the Discipline, make it appear that Method- ism began in New York ? also Rev. Jesse Lee, in his history of Methodism, and others who have asserted the same." The answer is, " They so understood it, not having made it their business to inquire particularly into the history of Mr. Strawbridge's movements in Frederick county, Md." We have seen that in 1801 Bishop Asbury came to a more correct understanding of the matter, and entered in his jour- nal the truth, which we presume he had then and there obtained : thus correcting all that he had before said on the subject. Mr. Lee never took the pains to investigate the matter, and remained persuaded that New York was the cradle of Methodism in America. Others have copied the error without questioning it. We are glad that the matter has at last been placed in a clear light by the correspondents from Baltimore referred to above. The evidence adduced warrants the assertion that the first Methodist society raised up in America (not taking into the account the one formed at Savannah, Ga., by Mr. Wes- ley) — the first chapel (mean as it was) — the first native American Methodist preacher (Richard Owen) — the first native Ameiican Methodist preacher who was a regular itinerant (William Watters), belong to Maryland. That Mr. Watters was the first itinerant has never been in controversy. That Richard Owen was the first native preacher has not been generally known. The priority of the Pipe, or Sam's Creek Society, and Log Chapel, has been mooted. Mr. Strawbridge had great influence at the Bush Forrest chapel, in Harford county, Maryland. It is likely that he had been instrumental in raising up both the society and the 22 RISE OF METHODISM [1770-81. chapel. It was the second house for worship erected bj the Methodists in Maryland, and may have been built as early as 1769 or 1770. Mr. Asbury preached in it in 1772. In 1777, when all the English preachers were retiring from the work on account of the war, some of the Methodist congre- gations were devising means to provide for themselves by settling pastors over them ; and an arrangement was con- templated to settle Mr. Strawbridge over the Pipe Creek and Bush Forrest congregations. About the same time Mr. Asbury received a call to the Garrettson church (of the Church of England), in Harford county, Maryland. (See his Journal, vol. i., p. 194.) We will close this account of the labors of Mr. Straw- bridge in America, with a few extracts from the Rev. William Hamilton's account, in the Methodist Quarterly Review for 1856, already referred to. He informs us that Mrs. Bennett, sister to David Evans, of the first class at Pipe Creek, still living in 1856, in her eighty-ninth year, had sat under his ministry with great profit, and was able, as an eye-witness, to describe him. " He was of medium size, dark complexion, black hair, had a very sweet voice, and was an excellent singer. " He had six children, Robert, George, Theophilus, Jesse, Betsey, and Jane. George died, and also two of the other children, who were buried under the pulpit of the Log meet- ing-house. Two of his sons, George and Jesse, grew up and became carpenters." The Log meeting-house was twenty-two feet square : on one side the logs were sawed out for a door, on the other three sides there were holes for windows ; but it does not appear that it ever was finished, standing without windows, door, and floor. About 1844 it was demolished, and several canes were manufactured out of some of its logs. Mr. William Fort sent one to each of the bishops, then in New York, and one to Dr. Bond. A letter from Mr. Fort appeared in the Christian Advocate and Journal, relating to the old chapel, at the same time. " Mr. Strawbridge continued to reside at Sam's Creek about sixteen years, and then removed to the upper part of Long Green, Baltimore county, to a farm given him for life, by the wealthy Captain Charles Ridgely, by whom he was greatly esteemed, and who often attended his preaching. It was while living here under the shadow of ' Hampton' (Col. Ridgely's seat), that, in one of his visiting rounds to his spiritual children, he was taken sick at the house of Mr. 1781.] IN AMERICA. 23 Joseph Wheeler, and died, in great peace. His funeral sermon was preached to a vast concourse of people by the Rev. Richard Owings, under a large walnut-tree, from Rev. xiv. 13. His grave, and also the grave of Mrs. Strawbridge (who died in Baltimore), are in the small burying-ground in the orchard south of the house, about the centre of the ground ; a large poplar-tree has grown up between them, as a living monument." Their resting place is about six or seven miles north of Baltimore. It appears from Mr. As- bury's Journal, vol. i. p. 334, where we suppose he is referred to, under date of September 3, 1781, that he was then dead, and it seems that this event occurred in the summer of 1781. CHAPTER IL DumxG the reign of Queen Anne, while Colonel Church- ill, afterwards Duke of Marlborough, who had married Sarah Jennings, who had been Anne's playmate, was cover- ing himself with military glory on the sanguinary fields of Blenheim, Ramillies, Oudenarde, and Malplaquet; and frown- ing Gibraltar was bowing to the martial courage of Sir George Rooke and Cloudesley Shovel ; and England and Scotland were more closely united by consolidating their parliaments into one; — while Dean Swift was pointing his satire; and Steele was waging war with immorality and infidelity, Addi- son with his model style was sending his papers to the toilet and tea-table, to correct abuse and elevate taste ; when Gay, Parnell, Prior, and Pope were pouring out their numbers in verse, and Handel was charming with the power of song, Providence was moving a people from one of the Palatinates on the River Rhine into her kingdom, who were subsequently to bring with them to America the treasures of truth and moral worth. She was deservedly called "Good Queen Anne," on ac- count of her mild though firm temper, for relinquishing a hundred thousand pounds of her annual income for the public service, and giving a large portion of the revenue derived from the church for the benefit of the poor clergy, called *' Queen Anne's Bounty," — sacrifices which are seldom made by those who are high in power. Relics of her benevolent regard for religion are still found in this country : St. Anne's Church, near Middleton,. Newcastle county, Delaware, was 24: RISE OF METHODISM [1760. founded in her reign, and called after her ; she presented to it a covering for the communion-table, with her initials A. R. (Anne Regina) on it, wrought in silk embroidery, most prob- ably, with her royal fingers. It still exists as a highly valued memento. — (Rev. George Foot's Book on Drawyer's Con- gregation, p. 53.) It appears that she made a much more princely present to Christ's Church, in Second street, Philadelphia, of a service of silver plate, which is still preserved. — (See Watson's Annals, vol. i. p. 379.) The Rev. George C. M. Roberts is the author of the follow- ing letter : — " In the year 1709 seven thousand Protestant Lutherans were driven from their homes by the French, under Louis XIV. Their houses and their property of every description were laid waste by fire and the sword. Men, women, and children fled by night for their lives to the camp of the Duke of Marlborough for protection from their enemies. Persecu- tion, ending in these distressing and afliicting calamities in a single day, reduced from affluence these wealthy farmers to a level with the most indigent. On the first intelligence reaching Queen Anne, she sent to their relief a fleet to Rot- terdam, which conveyed them to England. Between six and seven thousand of these poor forlorn people arrived in London. They were encamped on Black Heath and Cam- berwell Commons, where commissioners who were appointed by the government administered for the time being to their necessities. " Of these seven thousand, three thousand determined to try their fortunes in the New World, and consequently came over to New York and Pennsylvania, which at that time were British provinces. Of this number, six hundred and fifty families settled in North Carolina. "About fifty families of those who remained in England were encouraged to locate themselves in Ireland. They fixed upon the estates of Lord Southwell, near Rathkeal, in the county of Limerick. Each man, woman, and child were allowed eight acres of land, for which they consented to pay five shillings an acre, yearly, for ever. The government agreed to pay their rent iPor twenty years, in order to encourage the Protestant interest in Ireland, and make them all freeholders. They also supplied every man with a good musket (called a Queen Anne piece), to protect himself and his family. They were embodied in the free yeomanry of the country, and were styled the "True Blues," or "German Fusileers." and were 1760,] IN AMERICA. 25 commanded by one Capt. Brown. The following are the names of those who settled contiguous to each other on the estate of Lord Southwell, namely : Baker, Barhman, Barra- bier, Benner, Bethel, Bowen, Bowman, Bovinizor, Brethower, Cole, Coach, Cornell, Cronsberry, Dobe, Dulmage, Embury, Fizzle, Grunse, Guier, Heck, Hoffman, Hifle, Heavener, Glo- zier, Lawrence, Lowes, Ledwich, Long, Miller, Mich, Mod- len, Neizer, Piper, Rhineheart, Rose, Rodcnbucher, Ruchle, Switzer, Sparling, Stark, St. John, St. Ledger, Straugh, Sleeper, Shoemaker, Shier, Smeltzer, Shoultace, Shanewise, Tesley, Tettler, Urshelbaugh, Williams, Young. " Of these it will be seen that the family of Embury was conspicuous. Philip Embury, the hero of our story, was of this family. He was born in Ballingarane, near Rathkeal, county of Limerick, about the year 1730. His parents were very respectable, and members of the German Lutheran Church. They came over from the Palatinate with the colony in 1709. Pliiiip, when a boy, was sent to the German school, then taught by an old gentleman named Gier, in Ballingarane. Afterward he went to the English school. His education was very limited, if compared with what may be obtained in the present day. When he arrived at a suitable age he was bound to a carpenter, with whom he served his time with credit to himself, and to the entire satisfaction of his master. He w^as always considered, and bore the character of an honest, industrious, sober, and obliging man. After serving out his apprenticeship, he worked at the same trade until his emigration to America. He was cousin germain to the Switzer, Gier, and Ruchle families. He was converted to God on Monday, Dec. 25, 1752, through the instrumentality of John Wesley, and joined the Methodist society in his neighborhood the same year. He soon began to exercise his gifts as a local preacher and class-leader in his own vicinity, and continued to do so for the space of five or six years. *' I have already mentioned that when the Palatines left Germany in 1709, three thousand of them were influenced to emigrate to America, and settle in New York and Penn- sylvania. This circumstance was the means of separating friends of the nearest relationship to each other. They kept up a correspondence with those who were left in England, whenever, which was but seldom, an opportunity offered. These letters, written to those who were in Ireland and Ger- many, gave them an account of America, their favorable condition, and the prospects that were before them. They were encouraging in the extreme, and influenced several of 3 26 RISE OF METHODISM [1760. them to emigrate also. Heavy taxation, oppressive landlords, and the small inducement offered to men of genius or in- dustry, rendered Ireland, though perhaps on the whole one of the finest countries in the universe, no eligible place for men of talents of any kind, however directed, to hope for an adequate supply, or decent independence for a rising family. America was then comparatively thin in her population and large in territory. She held out promises of easily-acquired property and immediate gains. Her commerce and agricul- ture, and trades of different kinds, all combined to induce the ill provided for and the dissatisfied in the mother country to come with their persons and property thither. "Mr. Embury and his friends were persuaded, among many others, to indulge their hopes, with the expectation and the promise held out to them of mending their fortunes, and living more happily in this, to them, untried and new world. The old Palatines could not come over conveniently on account of their large families and other encumbrances, so the first emigration of Palatines fell to the lot of Philip Embury. As was stated in a former communication, this he made up his mind to do in the spring of 1760. After disposing of all his effects, and turning them into money, he started, and landed in New York on the 10th day of August, 1760. " From the time he landed in New York until 1766 we hear but little of him. It is not probable, however, that the whole of this time was spent in inglorious ease. When we consider that he was an Irishman, that up to the time of his leaving Ireland he exercised the functions of his ministry, availing himself of the very lant opportunity from the side of the ship of preaching to the people ; that he was the descendant of the Palatines, who doubtless often repeated the story of their sufferings and their wrongs, for Christ and the Gospel's sake, in his hearing ; it is not to be supposed that Philip Embury was easily discouraged, and remained in America for six years without once preaching Christ to the people. Such an opinion is preposterous in the highest degree, and leaves a stain upon his name. No ; we had rather say that he preached immediately after his arrival, and continued to preach often until he became discouraged, when, as he supposed, there was no hope of getting an audience to hear him. Under these circumstances it is probable that he desisted from the work regularly, but continued occasionally to preach, until the famous appeal was made to him in the year 1706, which, in the providence of God, awakened within him all his slumber- ing energies, and led him to commence in New York a work 1760-6.] IN AMERICA. 27 which shall know no end until the final consummation of all things. George C. M. Roberts. "135 Hanover St., Baltimore.'" The following account of Mr. Philip Embury was written by the Rev. George C. M. Roberts, of Baltimore : — " November 27, 1758, Philip Embury was married to Miss Margaret Switzer, of Court Matrass, in Rathkeale Church. The same year he assisted the feeble society in that village in the erection of a church for their better accommodation. In 1758, 1759, and 1760, many of his neighbors and friends became deeply interested on the ques- tion of bettering their condition by emigrating to America. Being influenced by letters from many of the Palatines, his friends who had previously settled in America, he, with some of his neighbors and relatives, determined upon removal. In 1760 he came over with his wife. He was accompanied by two or three of his brothers and their families ; also Paul Heck and family, Valer. Tetlar. Peter Switzer (probably a near relative of his wife), Philip Morgan and family, and a family by the name of Dulmcges. They were all responsible freeholders in Ireland, and sold their farms and effects to raise the funds to defray their expenses. They shipped at Limerick, to which many of their friends and neighbors accompanied them for the purpose of witnessing their de- parture. Mr. Embury preached his last sermon in Ireland from the side of the ship, at the custom-house quay. A large concourse of people were standing and sitting around to hear his parting counsel. Afterward they wished him and his company a prosperous voyage, and with tears and uplifted hands bade them a final adieu. " I have these facts from the notes of a gentleman whose father was present on the occasion. " The families who accompanied Mr. E. were not, all of them, Wesleyans, only a few of them ; the remainder were members of the Protestant Church in Ireland ; but, as far as I can ascertain, made no profession of an experimental knowledge of God, in the pardon of sin and adoption. After their arrival in New York, with the exception of Mr. Embury and three or four others, they all finally lost their sense of the fear of God, and the interest they had previously felt, and became open worldlings. Some subsequently fell into greater depths of sin than others. Late in the year 1765 another vessel arrived in New York, bringing over Mr. Paul 28 RISE OF METHODISM [1760-6. Ruckle and family, Luke Rose, Jacob Heck, Peter Barkman, and Henry Williams, ^vith their families. These were Pala- tines, some of them relatives of Mr. Embury, and the balance his former friends and neighbors. A few of them only were Wesleyans. Mrs. Barbara Heck, who had been residing in New York since 1760, visited them frequently. One of the company, Mr. Paul Ruckle, was her eldest brother. It was when visiting them on one of those occasions that she found some of the party engaged in a game of cards. There is no proof, either direct or indirect, that any of them were Wes- leyans, and connected with Mr. Embury. Her spirit was roused, and doubtless emboldened by her long and intimate acquaintance with them in Ireland, she seized the cards, threw them into the fire, and then most solemnly warned them of their danger and duty. Leaving them, she went immediately to the dwelling of Mr. Embury, who was her cousin ; it was located upon Barrack street, so called from the circumstance of the sixty-fourth regiment of foot, of the English army, being quartered therein. After narrating what she had seen and done, under the influence of the Divine Spirit, and with power, she appealed to him to be no longer silent, but to preach the word forthwith. After par- rying his excuses, she urged him to commence at once, in his own house and to his own people. lie consented, and she went out and collected four persons who, with herself, constituted his audience. After singing and prayer he preached to them, and enrolled them in a class. He con- tinued thereafter to meet them weekly. Mr. E. was not among the card-players, nor in the same house with them. The period at which Mr. E. thus commenced his labor is positively fixed in a manuscript copy of a letter in my pos- session. This letter may be seen entire in the Magazine for 1823, page 427. This was written to Mr. Wesley, and is signed T. T. (Thomas Taylor), and bears date 'New York, April 11, 1768.' After giving an account of the religious condition of the people, it says: 'Eighteen months ago it pleased God to rouse up Mr. Embury to employ his talent (which for several years had been, as it were, hid in a nap- kin,') &c. This clearly shows that the renewal of Mr. E. took place in the fall of 1766, and at the same time fully substantiates what I have said in reference to the time of his arrival in New York. This letter also settles the time of Captain Webb's first visit, by saying it took place 'three months' thereafter. This makes it February, 1767. The 1760-G.] IxN AMERICA. 29 author of it himself arrived in New York, from Plymouth, on the 26th of October, 1767, after a passage of six weeks. On his arrival he found that Mr. Embury had formed two classes, one of males, containing six or seven members, the other of females, containing the same number. He had, however, never met the society apart from the congregation. " From the foregoing, as well as what has been stated by our historians, it is not fair to surmise that Mr. E. had not preached after his arrival in America until this memorable effort ; that for the entire six years he had made no public eifort. Although I have no reliable data upon which to base a contrary opinion, I am nevertheless inclined to believe that he had, and perhaps more than once, made efforts in public, but, being discouraged, had ceased to do so for some time. Alas ! how many ministers of the present day become weary of appointments, and abandon them because but five or six are in regular attendance ! These documents, however, conclu- sively establish the fact, that no serious or systematic effort was made by him prior to November, 1766." The following account of the Palatines in Ireland is taken from Mr. Wesley's Journal of these Palatines : — "Fifty families formed a colony at Ballygarane, twenty at Court Mattress, twenty at Killiheen, twenty at Pallas, and there was another colony at New Market, on the Shannon. Each family had a few acres of ground, on which a little house was erected. And such was their diligence, says Mr. Wesley, that they turned all their land into a garden — in industry and frugality they were patterns to all around them. They retained the temper and manners of their fatherland, being a serious, thinking people, having but little resemblance to tiie people among whom they lived in either appearance or disposition. Bat, as they had long been without a minister by whom they could profit, they were much given to cursing, swearing, and drunkenness, until the Methodist preachers came among them about the year 1750, when the reformation became so general that there were no such towns to be found in the kingdom ; no cursing, swearing. Sabbath breaking, no alehouse or drunkenness in any of them ; they were both reproof and example to their neighbors. Many of them united with the Methodists, and such as did not, imitated them, by forming themselves into classes, and professed to walk in the light of God's countenance. When Mr. Wesley first met them in society, he was repeatedly stopped short. The words of this plain, honest people, he remarks, came with such weight and power as to produce a pause, and raise a general 3 * 30 RISE OF METHODISM [1760-6. cry among the hearers : the words of a child nine years old astonished all that heard them." Here lived, and here died, in a good old age, Philip Geier, Avho was a patriarch to these German societies. Here was Philip Embury ; here Avas the Heck family, the Deans, with many others. Here was the material that formed the nucleus of Methodism in New York. Notwithstanding the diligence and frugality of this people, such was the heartlessness of their landlords that many of them could not procure the coarsest food to eat, nor the meanest raiment to wear — hence they had to seek bread in other places, scattered up and down the kingdom, but the greater part came to America. CHAPTER III. From the foregoing chapter we learn that Mr. Philip Embury was born about 1730, found peace with God De- cember 25, 1752, and came to New York, August 10, 1760. Mrs. Barbara Heck's stirring appeal was made to him about October, 1766, when he preached in his own humble dwelling in Barrack street, now Park Place ; only six attended this meeting: Mrs. Heck, four others, and Mr. Embury, the preacher. The}^ were formed into a class, and met in his house. He continued to preach and meet the class, adding to it the names of such as wished to belong to it. Mrs. Morrell, wife of Jonathan Morrell, and mother of the late Rev. Thomas Morrell, of Elizabethtown, New Jersey, had obtained reli- gion about 1760, and now joined in with the Methodists. After Mr. Embury had fed and guided the little flock about four months, he was refreshed by the coming of Cap- tain Webb, from Albany to New Y'ork. Among the first Methodists of New York there were three who had been comrades in the British army, namely, Thomas Webb, William Lupton, and John Chave. Mr. Embury's dwelling soon became too small to contain the people who came to hear the preaching ; and a larger room was hired near the Barrack, in the same region ; this did not long hold them, and the " Rigging Loft," at No. 120 W^illiam street, was hired : its dimensions were eighteen by sixty feet. Captain 17G6-8.] IN AMERICA. 31 Webb's popularity, as a preacher, soon filled it to overflow- ing, and a still larger place was contemplated ; and in the space of two years after the class was formed Wesley Chapel was opened for worship. Early in 1767, Charles White and Richard Sause, with their families, came from Dublin to New York ; these had been Methodists in Ireland. In October of the same year Thomas Taylor, who wrote the famous letter to Mr. Wesley, signed " T. T.," arrived from Plymouth, England. When the ground on which Wesley Chapel was erected, was secured by deed in 1768, it was conveyed to Philip Embury, William Lupton, Charles White, Richard Sause, Henry Newton, Paul Heck, Thomas Taylor, and Thomas Webb. We must regard these as chief men among the Methodists of New York, at this time ; James Jarvis also belonged. At the time of Thomas Taylor's arrival, in October, 1767, there were two small classes — one consisted of about seven men, the other of as many women. It was not long before Samuel Selby, Stephen Sands, John Chave, and John Staples, were enrolled among them. Thomas Brinckley, a native of Philadelphia, who married Mary, a sister of John Staples, and who was a soldier in the Revolutionary war, and assisted in guarding Major Andrd, and conducting him to the place of execution, was an early Methodist in New York. See *' Lost Chap- ters," by Rev. J. B. Wakeley, pp. 92, 93. The Dean family came to New York with the Heck family. Elkana Dean, and his daughter Hannah Dean, were among the first Methodists in New York. When Wesley Chapel was being erected, in 1768, Mr. Embury, being a carpenter, wrought much upon it ; he made the pulpit, and afterwards preached the dedicatory sermon, from Hosea x. 12, on the 30th of October, 1768. He was both trustee and treasurer of the enterprise at this time. The chapel was forty-two feet wide, and sixty feet long. Mr. Embury continued to live in New York in 1769, and during a part of the year 1770. While he remained he was preaching and laboring for the Methodists, who were inex- pressibly dear to him. When he was about to leave them, as a token of love to him, the Methodist Society contributed twenty-five shillings, to pay for a copy of Cruden's Concord- ance, which he carried with him to his new home ; this book, with Embury's autograph in it, was in the possession of a son of his, in 1845, who was then " seventy-eight years old — little of stature — his head thickly set with hair white as wool." He had been a Methodist for fifty years. He was 32 RISE OF METHODISM [1766-8. then livin!:^ in East Canada, near the line wliich divides it from Vermont. Here he was found by the Rev. Isaac Stone, from whose letter, in the Christian Advocate and Journal, this extract is taken. It is highly probable that this book is still carefully preserved in some branch of his descendants. In 1770, Mr. Embury, after a sojourn of ten years in New York, bade a final adieu to it, and settled in the town of Camden, Washington county, N. Y. He was accompanied to his new home by Peter Switzer, most likely his brother- in-law, Mr. Ashton, who paid the Rev. Robert Williams's expenses to America, in 1769, and others of the New York Methodists. In this place he continued to preach, and raised a small society, which consisted chiefly of his own countrymen. Here he was held in such esteem by the people that he filled the office of justice of the peace. He did not, however, live long; he died suddenly in 1775, from an injury received while mowing in his meado^v ; at the time of his death he was about forty-five years old. His surviving friends were well satisfied that his end was that of a righteous man. His remains were interred on the plantation of his friend Peter Switzer, about seven miles from Ashgrove, where they rested until 1832, when they were removed to the Methodist bury- ing-ground, in Ashgrove, and a marble tablet placed to per- petuate his memory. Mr. Embury was a preacher that gave evidence of feeling what he said to others ; he often wept while he preached ; and if he did not possess a scintillating genius, he had what was of far greater value, the adornment of the modesty and meekness of Christian piety, and was owned of his Saviour in life and in death, lie was the instrument chosen by the Head of the Church to lift up the standard of Methodism in what is now acknowledged to be the empire city of the nation ; and, although such abilities as he possessed as a preacher WQuld not attract a congregation at this day in New York, yet he will be held in grateful and lasting remem- brance on account of the work he once performed there. And while Mr. Strawbridge must be regarded as the apostle of Methodism in Maryland, the same must be accorded to Mr. Embury in relation to New York. His widow married a Methodist by the name of Lawrence, and settled in Upper Canada. A grandson of Mr. Embury, whose name was Fisher, was in New York, in 1853, at the anniversary of the Ladies' Union Aid Society, in Bedford Street. It was a great matter for the people of New York 1766-8.] IN AMERICA. 33 to see a descendant of his among them. See "Lost Chap- ters," by Rev. J. B. Wakeley, p. 134. Philip Embury had several brothers ; two of them died before he left New York. John Embury died in 1764, and Peter Embury in 1765. David Embury, his brother, was a subscriber to help to build Wesley Chapel in 1768. A num- ber of his relatives are still to be found in New York and Brooklyn. Mrs. Emma C. Embury, the authoress, is the wife of a descendant of his ; also, Daniel Embury, President of the Atlantic Bank in Brooklyn. " Lost Chapters of Methodism," p. 134. The little society which Messrs. Embury and Ashton raised up about the year 1770, at Ashgrove, on account of its isolated condition was but little known. The early itine- rants did not visit that region of country. It languished for fifteen years or more, and a part of that time it could scarcely be said that there was a Methodist society in the place ; yet there were those that had been, and desired again to be, Methodists. In the year 1786, Mr. John Baker, a Methodist from Ireland, settled at Ashgrove, w^ho made several eiforts to bring the travelling preachers to the place ; but on account of the paucity of their number, he did not succeed until 1788, when Lemuel Smith was sent to take charge of the society ; his labors were made a blessing not only to the Ashgrove society, but to many others, that sprung up around this central society in the northern part of New York. Between 1790 and 1793, a Methodist meeting-house Avas erected at Ashgrove, which was the fifth or sixth place of worship built by the Methodists in the state. The leading event of 1767, in reference to the interests of the infant cause of Methodism in America, was the identification of Mr. Thomas Webb with it. He was with General Wolfe at the taking of Quebec in 1758, where he lost his right eye, over which he afterwards wore a green shade. We have conversed with some individuals who heard hira preach, and very distinctly remembered his appearance, particularly this green shade. About the year 1765 he obtained the comforts of experimental religion, and soon after bore a public testimony for his Saviour, at Bath, in England, which was the initiative of his public ministry. Soon after he was stationed at Albany in New York as barrack-master. About the month of February, 1767, Mr. Webb became acquainted with the Methodists in New York city. This was while they were worshipping in the room near the barracks. His appearance among them in his 34 RISE OP METHODISM [1766-8. military costume embarrassed them until he gave evidence of his devotion by conforming to their mode of worship. He soon began to officiate among them as a public speaker ; and many came out to hear him preach the Prince of Peace, clad as he was in the livery of war. As his wife's relations lived on Long Island, he took a house in the neighborhood of Jamaica, and spent this year preaching in New York, and on the Island, wherever a door was opened. By the end of the year he had about twenty- four justified, chiefly in and about Newtown. It does not appear that he formed a society on the island, but it seems they were regarded as belonging to the New York society. It is said that Mr. Webb was awakened to see and feel his need of a Saviour in 1764 under the preaching of the Rev. John Wesley in England. After a sore conflict which lasted a year or more, he obtained an assurance of sins forgiven. Soon after, being in Bath, England, the minister who was to preach did not attend — this might have been providential — Mr. Webb was requested to speak to the people — he related his experience with great power, and it was made a blessing to many : henceforth he lost no opportunity to bear his testi- mony to the truth. When he came to Albany, N. Y., about 1766, he had family worship in his house regularly ; in this exercise some of his neighbors united with him occasionally. On these occasions he sometimes gave a word of exhortation ; no great impression, however, was made by these earliest efforts in behalf of Methodism, on the descendants of the Dutch of Albany. It was not until 1788 or 1789, that the Methodists established a society in this oldest town of New York. Mr. Webb was the leading man in building Wesley Chapel. It might have been some years before such a place for worship had been erected in New York but for him. He was the most responsible man connected with the enter- prise — he led the way in obtaining a site on " Golden Hill" — he headed the subscription with thirty pounds — the largest sum put down by any one ; and, besides being the most responsible one in contracting for materials and labor, he collected thirty-two pounds in Philadelphia, while making his earliest visits to this city to establish Methodism, and paid it over for the use of the chapel. Wesley Chapel cost from six to eight hundred pounds. Mr. Embury, the carpenter, received, for work done on it, a considerable amount. David Morris, another carpenter, was i7G6-9.] IN AMERICA. 35 paid more than one hundred pounds. John Gasner received, for painting and ghizing, from ten to eleven pounds. Samuel Edmonds, the grandfather of Judge Edmonds, the notorious spiritualist of this time, was the stone mason who put up and plastered the walls. He received for furnishing mate- rial, work done, &c., more than five hundred pounds. Thomas Bell, a Methodist from England, worked a week upon the chapel. It is proper to notice some of the first Methodists in New York a little more in detail. The Heck family was from Balligarane, the same place that Mr. Embury came from. They were well acquainted in Ireland, and came to this country together, in 1760. Paul Heck had married Bar- bara Ruckle before they came to America. Some of the Ruckles, her relatives, are living near Baltimore at this time. Mrs. Heck was a Christian of the highest order ; she lived much in prayer and had strong faith, and, therefore, God used her for great good in New York : she roused Em- bury, and set him to work as preacher and pastor — having received an answer to prayer, she encouraged Embury, Webb, and others, to proceed in the erection of Wesley Chapel. Some of her descendants are st*ill living ; and much of her spirit and practice have been found with her children. Paul Heck, son of Paul and Barbara Heck, was born at B:illigarane, in Ireland, in 1752. He came to New York with his parents, in 1760, when he was eight years old. He joined the Methodist society in New York, in 1770, when he was eighteen. In 1774, he was married to Hannah Dean. For many years he was trustee and leader of a class at Wesley Chapel. Having been an exemplary Metho- dist fifty-five years, he departed this life, with countenance mantled with smiles, and the shout of " Glory to God !" for the purifying blood of Christ, which gave him the vic- tory, in the seventy-third year of his life. His companion, Hannah, was a Methodist two or three years before he joined them ; she was for many years a faithful leader of a little band among the Methodists. After surviving him a few years, she followed him, in joyful hope, to her everlasting rest. She lived longer on earth, and was in communion with the Methodists, more years than her husband. James Jarvis — one of the first members, trustees, and leaders — was the third treasurer of the board of trustees. His secular business was to make hats — he made the first 36 RISE OF METHODISM [1766-9. beaver that Robert Williams, the first, of Wesley's followers in this country, who regularly itinerated, wore in America. He made hats for others of the preachers. At the age of forty- two, he exchanged the sorrows of earth for the joys of heaven, November 4, 1774. Mr. Asbury was with him in his last hours, and attended his funeral ; he appointed Kichard Sause to lead the class he had left behind. Mr. Jarvis was the first of the trustees that died. (" Lost Chap- ters," pp. 79-80.) Charles White, who came from Dublin, in 1766, was one of the original trustees, and was treasurer of the board in the time of the war of 1776. As he had, with several others of the New York Methodists, supported the claims of King George over the colonists of this country, when peace was made between England and America, in 1783, he, in company with John Mann, went to Nova Scotia ; and, if he had any real estate, it was confiscated. It appears that he did not continue long in Nova Scotia, but went to the new territory of Kentucky, where Bishop Asbury found him, as the following extract shows : — " Mr. White was living in Kentucky, in 1790, in or near Lexing- ton, where Mr. Asbury found him, and remarks : ' Poor Charles White. Ah ! how many times have I eaten at this man's table in New York, and now he is without property and without grace. When I parted with him, I asked him if he loved God ; he burst into tears, and could scarcely say ' he desired to love Him.' " He is noticed again, in 1793 : " I rode to Lexington, I stopped at C. White's once more. Oh, that God may help him safe to glory!" (Asburv's Journal, vol. ii., pp. 74, 164.) William Lupton was born at Croftstone, Lancashire, Eng- land, March 11, 1728. In 1753, he came to America, as quartermaster, under George II. He was nearly six feet high — heavy built — large head, which was bald in the even- ing of his life. He was in the war with Captain Webb, who was his commanding officer. Then and there they became intimate friends ; and afterward stood side by side in pro- moting Methodism in New York. Mr. Lupton married Jo- hannah Schuyler — a relation of General Schuyler ; she died in 1769. In 1770, Mr. Lupton married Mrs. Rosevelt. He was a little singular in his manner of dressing : he wore a red velvet cap, and rufiies around his wrists — oflicer-like. In 1796, he died ; and his widow in 1801. Mr. Lupton was interred in his vault, under Wesley Chapel. In 1817, this 1766-9.] IN AMERICA. 37 church edifice was taken down, and a new one built ; at this time Mr. Lupton, with other dead, was removed. Two men were employed in this work. When they ent-ered Lupton's vault and took hold of his coffin, which was one of the largest ever seen in New York, they let go their hold, and ran out, much alarmed. Dr. William Phoebus, who was superintending this removal of the dead, inquired, " What is the matter?" They replied, "We heard a man groan!" The doctor said, " Tut, tut ; go back and remove the coffin." Dr. Phoebus, going into the vault, related that he distinctly heard a noise, which he recognised as the groan which he had frequently heard Mr. Lupton utter, when he was inti- mate with him, while yet living. (See "Lost Chapters," p. 331.) Query. Was the old trustee demurring to the removal of his dust? Those who reject the marvellous, will reject this as a reality. Those who are inclined to believe in supernaturals, will make more of it. Henry Newton was an Englishman, and, in point of im- portance, stood next to Mr. Lupton in the New York Metho- dist society. He lived and died a bachelor. He was much of a gentleman, and had, in advanced years, considerable property. He was one of the original trustees of Wesley Chapel, and one of the first stewards of the New York Me- thodists. He was connected with Wesley Chapel until one was erected in Second street, now called Forsyth, when, on account of convenience, he united with the latter. His dust rests in a vault, in the Forsyth street churchyard. " Lost Chapters," pp. 80-3. Richard Sause was the first who boarded Mr. Wesley's missionaries in America ; his house was Mr. Boardman's home, in 1769, when he first arrived in New York. In January, 1770, he received twelve pounds for boarding Mr. Boardman one quarter. "Lost Chapters," pp. 85-6. Stephen Sands succeeded James Jarvis as treasurer. His business was with chronometers ; he was called a " watch- maker." In 1776, he boarded the preacher. James Dempster was in New York in 1775 ; but he left the Metho- dists and went to the Presbyterians. Daniel Ruff" went to New York in the spring of 1776 ; but the preacher Mr. Sands boarded, must have come in between Dempster and Ruff. The board was paid him January, 1776 ; which was before Mr. Ruff reached New York. At his house Dr. Coke put up on his arrival in New York, in 1784. " Lost Chap- ters," pp. 86-8. John Staples was an early Methodist in New York. He 38 RISE OF METHODISM [1769-70. was an official man in 1774 — both steward and treasurer. He married the widow Lovegrove, who was among the early Methodists. He was a Prussian, and introduced the sugar- refining process into this country. He became wealthy, and moved in the higher circle of society. When the British held New York, they confined the American prisoners in his sugar-house, where their suff"erings were greater than many suffer by dying, for they were protracted tortures. Report says that the Rev. Freeborn Garrettson first saw Miss Catherine Livingston, who afterwards became his wife, at the house of Mr. Staples. After he had acquired a large amount of wealth, he retired to his country-seat at Newtown, on Long Island, where he met some reverse of fortune through the misfortune of his son. He died in 1806. His widow died in 1821, at the age of ninety. They were both interred in the family burying ground at Newtown, Long Island. " Lost Chapters," pp. 88-90. John Chave was a British officer in the time of the French war, at which time he, as well as Captain Webb and William Lupton, first came to America. He experienced religion while in the army. He was one of the original subscribers to Wesley chapel ; and we must regard him as one of the Methodists at that time ; his attachment to Mr. Wesley was great. It was his practice, whenever he awoke at night, to spend the time in prayer. After he ceased to live in New York, he resided for a time in Newark, New Jersey ; then in Greenwich, a suburb of New York ; afterwards at Walton, Delaware county, N. Y., where he died at the age of eighty- six, about the year 1816, where he was buried. In Mr. Asbur3'-'s Journals, vol. i. p. 26, he says, under date of September, 1772, he " appointed Mr. C. to take an account of the weekly and quarterly collections." In one edition of these Journals, in the Arminian Magazines for 1789-90, this name is written Chase : but, as I have not full evidence that there was a Methodist in New York of this name, I suspect it was John Chave-; the letters are the same, except one. Philip Marchington was an official Methodist in New York during the war. He left in 1783, probably on account of his loyal principles to King George, and settled in Halifax, Nova Scotia. Here Mr. Garrettson had him for his kind host in 1785, when he went there as a missionary. See Gar- rettson's Life, pp. 141-148. The first Methodist parsonage, or as it was then called, "The Preacher's House," was prepared in New York, in 1770]. IN AMERICA. 39 1770. Before that, the preachers had been boarded ; after- wards they were to have a furnished house and housekeeper, where they were to take their meals, study, and sleep. This house communicated with Wesley Chapel. Part of the fur- niture was bought and part was borrowed. Mr. Lupton lent one bed-quilt; Mr. Newton, tw^o blankets and three pictures; Mr. Dean, one knife box ; Mrs. Taylor, five chairs, five pic- tures, three tables, two iron pots, pair of andirons, and chaf- ing dish ; Mrs. Trigler, bed curtains and looking-glass ; Mrs. Jarvis, one window curtain, a half dozen plates, and a dish ; Mrs. Souse, four teaspoons, and six knives and forks ; Mrs. Benninger, one window curtain ; Mrs. Sennet, one gridiron, and pair of bellows ; Mrs. Earnest, six China cups and saucers ; Mrs. Moon, one table cloth and towel, one dish, three wine glasses, and cruet ; Mrs. Leadbetter, tea chest and canister ; Mrs. Newton, one bottle, sauce boat, and chamber- set ; Mrs. Chas. White, one copper tea kettle ; Mrs. Harri- son, three China plates, two China cups, four silver tea- spoons, and one picture; Mrs. Crossfield, two table-cloths; Mrs. Crook, three table-cloths, two towels, and two pillow- cases ; Mrs. Heckey, one chair and cushion ; Mrs. Ten Eyck, one bed spread. From this statement, taken from "Lost Chapters," pp. 221-2, we see that the ladies of New York did more in fur- nishing the "Preacher's House," than the gentlemen; and we suppose they were all members of the Methodist society, at the time ; thus we are able to know the names of some of the female part of the society, as well as the males. CHAPTER IV. Mr. Webb, having introduced Methodism on Long Island, and assisted in building it up in New York, his zeal led him to seek new fields where he might proclaim the riches of redeeming grace. It is possible that Captain Webb first visited Philadelphia in 1767 ; if not in that year, it is certain that he preached in it in 17G8. Mr. John Hood joined the first class which Captain Webb formed in this city, — it consisted of seven persons; and was formed as early as 1768, if not earlier. Brother Hood died in 1829, having been a model Methodist 40 RISE OF METHODISM [1768. for more than sixty-one years. His intimate friend, Dr. Thomas F. Sargent, who had often conversed with him on the introduction of Methodism into Philadelphia by Mr. Webb, and had a particular knowledge of every circumstance relating to it, published a biographical sketch of John Hood in the Christian Advocate and Journal, giving the particu- lars, as he had received them again and again, from this primitive Methodist. From Dr. Sargent's account, we are able to give the particulars as to the first place where Webb preached, and the names he enrolled as the first who united together in Philadelphia as Methodists. The place where Webb opened his commission in this city was near the drawbridge, w'hich then spanned Dock Creek, at Front Street, on the Delaware river, — in a sail-loft, the use of which he had obtained from a sail-maker, whose name was Croft. After the most diligent inquiry, we have not been able to find any one who could point to the precise spot or house where his voice was first heard in this city, warning the people to "flee from the wrath to come." In this mat- ter, the Methodists of Philadelphia have not been as careful as those of New York, who have preserved a record of the first place where Embury and Webb preached in the last- named city. The first class was formed, and met in the sail- loft near the dock. He continued to preach in this city, and the adjacent regions, until the arrival of Messrs. Boardman and Pilmoor in 1769, who found him in town when they landed. It is said, that a part of this time he made Philadelphia his home. The ministry of Dr. Wrangle, who w^as a missionary from the government of Sweden to the Swedish Churches of Penn- sylvania, had somewhat prepared the way for the introduction of Methodism into Philadelphia. Under his ministry Mr. John Hood received his first religious impressions ; who, on opening his mind to the Doctor, w^as advised to form an acquaintance with Mr. Lambert Wilmer, at that time a mem- ber of St. Paul's Church, w^ho was a pious young man, and on that account a suitable companion for Mr. Hood. An acquaintance at once commenced between these two young men that ripened into the warmest friendship ; such was their love for each other that they mutually requested to be buried in the same grave, which request was fulfilled. Mr. Wilmer died in 1824 or in 1825, and in 1829 his grave was opened to receive the remains of Brother Hood, — they repose under the Union Church. In 1768 Dr. Wrangle was called home, returning by way 1768.] IN AMERICA. 41 of Englanfl, where he spent some time, and formed an acquaintance with Mr. Wesley, whose zeal, usefulness, and economy, he much admired. Under date of October of this year, Mr. Wesley w^rote in his Journal : "I dined, (at Bristol, England,) with Dr. Wrangle, one of the king of Svreden's chaplains, who has spent several years in Pennsylvania. His heart seemed to be greatly united to the American Christians ; and he strongly pleaded for our sending some of our preachers to help them, multitudes of whom are as sheep without a shepherd. He preached at the new room, to a crowded audience and gave general satisfaction by the simplicity and life which accompanied his sound doctrine." It has been thought that his pleading w^ith Mr. Wesley had some influ- ence, — in the following year two preachers were sent. While Dr. Wrangle was in England, he corresponded with Messrs. Hood and Wilmer and others of his pious acquaintances in Philadelphia, sending them some of Mr. Wesley's religious tracts, and advised them in case the Wesleyan preachers f )i'med a society in Philadelphia, to unite with it : thus were Messrs. Hood, Wilmer and others directed, by this pious Swede, to the Methodists: and when Messrs. Boardman and Pilmoor were appointed to labor in America, it was first known to the Philadelphia brethren by a letter from him. The same year, while Dr. Wrangle was pleading for the destitute in Pennsylvania, Captain Webb formed a Methodist society in Philadelphia, which was the first society raised up in that city. When first formed, it consisted of James Emer- son and wife. Miles Pennington and wife, Robert Fitzgerald and wife, and John Hood, — seven persons. James Emerson was the first Methodist class-leader in Philadelphia. Soon after the society was formed, Lambert Wilmer and wife, Duncan Steward and wife. Burton Wallace and wife, Mrs. John Hood, and Mr. Croft (the proprietor of their place of worship), were added to it. Not long afterwards, Edward Evans, Daniel Montgomery, John Dowers, Edmund Beach, and probably their wives, were also added to it. The Rev. Peter Vanest informed us that in 1771 he was in Philadel- phia, but knew no Methodists in this city but John Patterson and wife, who were then members of society. Nor did he wish to know the Methodists then ; for, when he passed by St. Georges', he was afraid to go on the east side of Fourth St., and bore away on the west side to avoid the contagion of Methodism. In 1770, John Hood was made leader in the place of James Emerson ; and, in 1783, he was licensed to preach by 4* 42 RISE OF METHODISM [1768. the Rev. Caleb B. Pedicord. Mr. Hood breakfasted \vith Mr. Asbury the morning after his arrival in Philadelphia, in company with Captain Hood, his nephew, who brought Mr. Asbury to America. Among other sayings, Mr. Asbury re- marked to Mr. John Hood: "Your nephew is quite the gentleman ; but I am afraid the devil will get him, for he has not got religion." John Hood continued a member of St. George's, acting as a local preacher, class-leader, and clerk : he was in his day one of the " sweet singers of Israel." When he stood up to sing in St. George's, his pleasing countenance seemed to have heaven daguerreotyped upon it, and his sweet voice was in harmony with his face. He was one of the best of Christians, beloved by all that knew him. " Heaven," was the last word that he was heard to utter. He had been a Methodist sixty-one years ; and at his death in 1829, was probably the oldest one in America. He was born in 1749, joined the Methodists in his nineteenth year, and died in his eightieth year. The last twenty-eighc years of his life he had been a member of the Academy or Union. Mr. Lambert Wilmer was a native of Maryland, but made Philadelphia his home. He was an officer in the militia, at the time of the struggle for independence, and was in the engagements at Germantown, Trenton, and Princeton. His first wife was a Miss Mary Barker, of the region of Salem, New Jersey. They were leaders of classes among the Methodists at an early day at St. George's. Mrs. Wilmer was a distinguished primitive Methodist in Philadelphia. In 1772, Mr. Asbury made Mr. Wilmer's his temporary home ; and observes : " I was heavily afflicted, and dear sister Wilmer took great care of me." She was the second female class-leader in this city — appointed to that office about 1775. In 1796 she triumphed over death, in her fifty- first year : she is still represented in the Methodist Episco- pal Church by her descendants. In the beginning of this century, when some fifty-one of the St. George's members left the parent church, and bought the south end of the Academy, which was founded by the Bev. George Whitefield, about 1740, Mr. Wilmer was one of the number ; he continued in union with this church until his death. In establishing the Academy Church, Colonel North, Jacob Baker, Esq., Messrs. Hood, Haskins, Harvey, Gouge, Ingels (the last five were local preachers), Comegys, and probably Dr. Lusby, with others, were chief men. Mrs. Mary Thorne was of Welch descent, a native of 1769.] IN AMERICA. 43 Bristol, Bucks county, Pa. Her maiden name was Evans; her parents had settled at Newbern, North Carolina. While in the South she joined the Baptists. Having married, and losing her husband, she came with her mother and family to reside in Philadelphia. Her soul was ardent and devotional, and being a diligent reader of the Bible, she thought she discovered heights of holiness therein, beyond what -was taught by the sect of Christians to which she was united. Being a stranger in this city, and knowing nothing of the Methodists, .she besought the Lord in prayer to direct her to Christians, if such there were, who taught and professed to live in the enjoyment of Bible holiness. Having thus committed herself to Divine direction, she went through the streets of Philadelphia seeking a place of worship, and came where Mr. Pilmoor was officiating — she turned in, and was soon impressed that the Lord had heard her prayer, and was guiding her in the way he would have her go. She united with the Methodists, and shortly afterwards Mr. Pilmoor appointed her leader of a class of females — she was the first female class-leader in Philadelphia. Her mother and brothers entertained great prejudices against the Methodists. Having prevailed with one of her brothers to go and hear Mr. Boardman, he was so truly portrayed by the preacher, that he grew angry under the sermon, and said to himself, " Sister Poll has told the preacher all about me." Her mother went once to hear, and Captain Webb was the preacher ; they professed to be disgusted and would go no more ; and as one of the family was a Methodist, and fear- ing that more of them might join them, the mother with her husband, resolved to return to Newbern and take the daughter away from the Methodists ; but Mrs. Thorne laid the matter before God in prayer, when — " He that loveth father or mother more than me is not worthy of me," was applied to her heart, and she resolved to remain among her spiritual relations, rather than follow her relations according to the flesh. She supported herself by teaching a school. Her talents, which were above the common grade, Avere fully devoted to God in the furtherance of Methodism ; and she appears to have been among the most useful members of the society at that time. She lived near the corner of Bread and Mulberry streets; and often did Messrs. Boardman, Pilmoor, Asbury, and others of the early laborers, turn into her house for retirement and intercourse with Heaven. Some time before the Revolutionary war closed she married a Captain Parker, and they went to England, where they 44 RISE OF METHODISM [1769. died in the Methodist " faith." Their son was some time teacher at Woodhouse Grove among the Wesleyans ; but left, and came to Philadelphia, where he died, leaving a widow and daughter that are now in this city. They have in their keeping, as memorials of Mrs. Thorne, her likeness, and a lamp-stand that supported the old family Bible ; the Urira and Thummim that she consulted in this city more than eighty years ago. Mrs. Jacob Baker joined the society in 1772, and her husband in 1773, as may be gathered from the marble slabs that are over their remains in the rear of the Union Church. Mr. Jacob Baker, who united with the Methodists in 1773, was a wholesale dry-goods merchant, and lived at No. 62 Front street, Philadelphia — it was North Front, below Mul- berry. See "Lost Chapters," by J. B. Wakeley, p. 376. Mr. Baker and his wife were born the same year; 1753 was their natal year. They were married in 1773, when twenty years old. The same year he united himself with the Methodists. She, who was now his wife, joined them the year before they were united in matrimony. After they had lived together in happy Christian union for forty- four years, she was called home in 1817 to enjoy the reward of righteousness. Her companion survived her to mourn her loss for three years, when, in 1820, he followed her in triumph. She was sixty-four years old, and he was sixty-seven. They were some of the excellent of the earth. Mr. Baker was remarkably benevolent ; and, if he did not carry his benevolence as far as Anthony Benezette, of Chestnut street, who fed his rats, he was careful to " feed the hungry" of his own species, and abounded in good works. He was a member of the second board of trustees of St. George's ; and, we presume, was a trustee of the Academy Church, after the Methodists bought it for §8000, in 1801 or 1802. He was also the president of the board of trust of the Chartered Fund. His daughter was married to Mr. Comescys. She is still livinsj, and has lonor been a Metho- dist, and a member of the Union M. E. Church. Her daughter. Miss Hannah Comegys, was also an exemplary Methodist. In 1813, as Bishop Asbury was returning from New England, he came to Danville, where he found, unexpect- edly, an old acquaintance, and says, " The wife of Daniel Montgomery is my old friend Molly Wallace, but ah ! how changed in forty-two years!" He first saw her in 1771. when, most likely, she was the wife of Burton Wallace. 1769-70.] IN AMERICA. 45 This was when Mr. Asbury first landed in Philadelphia. Burton Wallace and his wife joined the first society raised up in Philadelphia. CHAPTER V. As Captain Webb had been active in getting up the first Methodist Church in New York, he was no less active in procuring a place of worship in Philadelphia. In 1770, when the Methodists bought the building, which has since been known as St. George's, lie contributed his money and iiis services towards it. In 1763, John Frick, Jacob Roth, John Haugh, Conrad Alster, Valentine Kern, Laurence Baumberger, Sigmond Hagelganss, Peter Teiss, Robert Shearer, John Scheh, Christian Roth, and Joseph Job, who, we have been informed, were, or had been, members of the German Reformed Con- gregation at the corner of Fourth and Sassafras streets, took up a lot of ground of Dr. Shippen, and erected a building thereon about fifty-five by eighty-five feet, intending it to be their place of worship. They were not able to carry the enterprise through, became embarrassed, and it has been said, that they were imprisoned for the debts they had contracted ; and, when their acquaintances inquired of them as they looked through the prison windows : " For what were you put in jail ?" They answered : " For building a church !" To go to jail for the pious deed of building a church became a proverb in the city of brotherly love. An act was passed by the Provincial Assembly in 1769, which provided for the sale of the church, and the payment of its debts. On the 12th of June, 1770, the church was deeded to William Branson Hockley, in consideration of <£700. On the 14th of June, 1770, Mr. Hockley, by deed, conveyed the property to Miles Pennington (a Methodist), for X650 — Pennsylvania currency ; — and, on the 11th of September, 1770, the said Miles Pennington, tallow chandler, by deed, conveyed the church to Richard Boardman, Joseph Pilmoor, Thomas Webb, Edward Evans, Daniel Montgomery, John Dowers, Edmund Beach, Robert Fitzgerald, and James Emerson, for the sum of <£650. It has long been known by the name of St. George'.s, though it does not appear that it was baptized 46 RISE OF METHODISM [1770. by this name till about 1780. The first time that Mr. Asbury records it by this name was in 1781 ; before that he says, " Our preaching house," &c. It was fitted up in a very cheap style for worship ; and the Methodists left (if they had not done it before) the sail- loft of Mr. Croft, to hear the Gospel preached in their own house. When Howe's army entered Philadelphia in 1777, this house was occupied by a portion of it ; and whatever fixtures the Methodists had put in it were torn out. Other places of worship received similar treatment. When Mr. Abbott first went to Trenton to preach, he says, " Our meeting-house was turned into a stable by the army." Long after peace was proclaimed, the implements of war lay around St. George's. The insults that these profane soldiers offered to religion, were no doubt avenged upon them. When the British took possession of Philadelphia in 1777, after the battle of Brandywine, though they dispossessed the Methodists of St. George's, making it a riding school for their cavalry, it is said they showed some regard to them (probably, on account of the side Mr. Wesley espoused in this contest, which seems to have been the cause that led them to favor Wesley Chapel and the Methodists of New York), by giving them the use of the First Baptist Church in Lagrange Place, in Front street, to worship in; thus showing them a little more favor than was manifested to the Baptists and Presbyterians. When the British army left Philadelphia, the Methodists began to rally, to build up their shattered cause, which was now in a worse condition than it was eight years before. They made out to put a rough ground floor in the east end of their church, while the other half of it had its natural earthen floor, — their seats were equally coarse ; and, the pulpit was a square box in the north side, near the door that was in the church before it was modernized, — and the preachers and people could rejoice that they had such accom- modations for worship ; when Mr. Wesley preached in a stable, he did not think he had condescended too low, as he professed to be a follower of him who was born in a stable. The holy men that planted Methodism, could condescend to anything but sin. In 1779, some of the Philadelphia brethren went down to the quarterly meeting in Kent county, Delaware, where they saw Mr. Asbury, and he sent Mr. Garrettson to preach for them and re-organize them. He continued with them two months and was followed by Philip Cox, and in 1780, John Cooper and George Mair were ap- 1770.] IN AMERICA. 47 pointed to the Philadelphia Circuit, and ever since there has been a supply. In process of time the house was floored from end to end, and more comely seats were put in it, with a new pulpit, like a tall tub on a post, which was the fashion of the times, but one of the worst fashions that ever was for a pulpit. It was generally too high, it held but one person, and scarcely had room in it to allow any action in the speaker. In such a place Mr. Webster, or some great man, has said, no lawyer could hope to gain his cause. This second pulpit stood in the right place — in the centre of the east end of the church. The house was not plastered until Dr. Coke came to America, and the Methodists were organized into a Church. During the first fifteen years that the Methodists wor- shipped in St. George's, they sat under the ministry of most of the Fathers that planted Methodism in America ; such preachers as Boardman, Pilmoor, Webb, Williams, King, Asbury, Wright, Watters, Rankin, Shadford, Gatch, Duke, Webster, RuflF, Lindsay, Spragg, Rodda, Jno. Cooper, Hart- ley, Garrettson, McGlure, Kennedy, Pedicord, Tunnell, Gill, Dickens, Ellis, Cole, Chew, Cromwell, Cox, Ivy, Willis, Rowe, Dudley, Hagerty, N. Read, Foster, Boyer, Mair, Lambert, Everett, McGeary, Thomas, Hickson, Haskins, Lee, Green, Phoebus, Jessup, Coleman, Ware, Whatcoat, and Dr. Coke. There was no church in the connection that Mr. Asbury labored as much for as St. George's. It was for nearly fifty years the largest place of worship that the Methodists had in America. Metaphorically it was their cathedral. In 1772, he was endeavoring to raise ^150 — to discharge the debt upon it. In 1782, he received a subscription of £270 — to relieve it of the encumbrance of ground-rent. In 1786, he was trying to discharge its debt, which then amounted to XoOO. In 1789, he had a meeting of the principal members, to consult about incorporating it. As the original trustees were all out of the board except Mr. Fitzgerald, in the same year James Kenear, Thomas Arnnatt, Jacob Baker, John Hood, James Doughty, Josiah Lusby, Duncan Stewart, and Burton Wallace, were added to fill it up. About 1791, the galleries were put in it, after the Methodists had owned it more than twenty years. In 1795, after preaching in it, he says, "To my surprise I saw the galleries filled;" what he had not seen before. In 1798, he had his last meeting with the trustees, to consult about the church, and it was resolved to raise a subscription to complete it. This sketch shows the difiiculty the Methodists had to bring their first church in 48 RISE OF METHODISM [1770. this city to the condition that it was in fifty years ago ; the time for them to stucco and fresco their churches was not yet. During the present generation, this cimrch has been greatly improved by a basement story, and other arrange- ments. Those that see it now cannot imagine how it looked eighty years ago. Mr. Robert Fitzgerald, who was one of the first that united with the Methodists in this city in 1768, lived in the neigh- borhood of Shippen and Penn streets, and was the great patron of Methodism in Southwark ; he was a block and pump maker, and the preachers frequently preached in his shop. As early as 1774, Mr. Shadford preached in the new market in Second st., below Pine. As soon as it was thought expedient to have a class down town, one was formed that met at Brother Fitzgerald's. This led to the erection of a place of worship. In 1790, Ebenezer, in Second St., below Catherine, was opened for divine service ; it was a brick building;, about thirty feet square, and was the first place of worship that the Methodists erected in Philadelphia county ; and it was not built until the lapse of twenty years after the purchase of St. George's. It continued to be a place of worship where there was preaching, prayer meetings, class meetings, and Sunday School until very lately, when it was sold; and the old humble-looking chapel has disappeared, and houses of other appearance and use have taken its place. x\bout the same time that the Methodists bought St. George's, there was a small stone building erected in Mont- gomery county, about twenty miles north of Philadelphia, which has since been known by the name of Bethel, intended to be a place of worship. Mr. Supplee was the chief person concerned in building it. At this time he knew but little, if anything, of the Methodists, but believed that the Lord would raise up a people in his neighborhood to serve him. It was not long before the preachers found out the place — being invited b}'' the founder of the house ; a society was raised up, which still continues ; and, although it has never been large, it has always contained a number of sub- stantial members. This is one of the oldest stands which the Methodist preachers have occupied in Pennsylvania, next to Philadelphia. Hans Supplee, mentioned above, took the lead in erecting this house of worship, and bringing the Methodists to it. His son, Abraham Supplee, was a local preacher, and died in 1827. His widow died in 1841, in her ninety-second year. 1770.] IX AMERICA. 49 A short time before her death, she was asked how long she had been a Methodist. She replied, "From the very first of my hearing Captain Webb preach." Mr. Pilmoor also preached at Mr. Supplee's, at that early day, and probably Mr. Boardman. After the battle of Germantown, in 1777, the American army retreated to the neighborhood of Bethel, which stands on high ground, commanding a view of several miles north and south. The chapel was used for a hospital for the sick and wounded soldiers. Many of them died and are buried here. While the army was here, some of the ofiicers were quartered with Abraham Supplee, while General Washington liad his head-quarters at Peter Wentz's, on the Skippack Creek. It was at this time that the army had its rejoicing on hearing of the surrender of General Burgoyne to General Gates, at Saratoga. Many of the bullets discharged then have since been extracted from the trees. Jemima Wilkinson, who was called "The Friend," for a number of years inhabited Hans Supplee's old mansion, and held her religious meetings in it before she settled at Bluff Point, on Crooked Lake, in Yates county, N. Y. It will be remembered that she was the head of a small religious denomination. The Rev. Henry Beam, of the New Jersey Conference, now among the oldest Methodist preachers of America, informed us that the Rev. Mr. Deamour, who founded the chapel called " Old Forrest," in Berks county, Pa., was also instrumental in the erection of the old stone chapel called " Bethel," in Montgomery county. Pa. We have elsewhere conjectured that this Deamour was a zealous preacher of the New Light, or Whitefield school ; for we have never found any one who could tell us explicitly to what sect he belonged, or whether he was raising up a new sect. CHAPTER VL Captain Webb, in visiting Philadelphia, had to pass through New Jersey, and was the first of Mr. Wesley's fol- lowers, that preached in Trenton, New Mills, Burlington, and other places in the province. Burlington was first settled in 1677 — five years before Philadelphia. As early as 1769, or earlier, Mr. Webb began to exercise his ministry in this 5 50 RISE OF METHODISM [1769. town. He preached in the market-place, and in the court- house. Among the first converts which he made to God and Methodism, w^as Mr. Joseph Toy, in 1770. In the latter end of this year he formed a small class, and appointed Brother Toy to lead it. It is probable that Mr. Toy's occupation was school-teach- ing. After Cokesbury college was opened, he was teacher in one department of that institution. In 1801, he became an itinerant in the Baltimore Conference ; and, after more than twenty years spent in this sphere, he died in Baltimore, in 1826, in the blessed hope of immortality, aged seventy- eight years. Burlington was the first place in New Jersey where Mr. Asbury preached ; he preached in the town, two weeks after his landing in America, in 1771. In 1772, there was a good work going on in it, under the preaching of the Methodists ; it was head-quarters, where the preaching was mostly blessed to the people. Four, out of the nine or ten preachers then in America, were laboring in this town the same week. A certain Dr. T 1 was awakened under Mr. Boardman. Two persons obtained justification under Mr. Williams's preaching; the Methodists were very lively ; Messrs. Asbury and King were also there. Mr. Asbury first mentions this society in 1773, and says, " The little society appears to be in a prosperous state," but he does not tell us the names of any that belonged to it then. Bishop Asbury, in his Jour- nals, vol. ii. p. 55, says, " After there had been Methodist preaching in Burlington, for twenty years, they have built a very beautiful meeting-house." This house was opened for worship in 1789. This fixes the date of the first preaching, in the year 1769. We have been informed that the Methodist Society in New Mills, now Pemberton, claims priority in New Jersey. We have never understood the precise evidence relied upon to establish this priority. There is little reason to doubt, that it was the strongest and most prosperous society, during the first age of Methodism, in the state. When Dr. Coke first visited this town, in the early part of 1785, he remarked that the " place had been favored with the faithful ministry (of the Methodists) for sixteen years." From 1785, sixteen years carries us back to 1769, which must be fixed upon as the true date of Methodist preaching in New Jersey. The town of New Mills was laid out by a Mr. Budd ; and Messrs. John and William Budd were pillars in the Methodist society in this town. One of them was a local preacher. In 1769.] IN AMERICA. 51 1807, Mr. Asbury says, "I found old grandfather Budd worshipping, leaning upon the top of his staff, halting, yet wrestling like- Jacob. Ah ! we remember when Israel was a child ; but now, how goodly are thy tents, Jacob, and thy tabernacles (camp-meetings), Israel!" Many of the Budds have been in church-fellowship with the Methodists, and a fair proportion of them were preachers. Mr. Daniel Heisler joined the Methodists in New Mills, in 1773 ; he was leader of a class. He moved to Maurice's river, where he served in the capacity of class-leader and steward, for twenty-five years. He afterwards moved to Christiana, Del., where he was a leading man among the Methodists. After he had been a Methodist fifty-four years, thirty of which he professed and exemplified sanctification, he died in his seventy- fourth year, and was buried at Newark, in New Castle county. Catharine, daughter of Mr. Ezekiel Johnson, was the first white child born in New Mills. She was one of the first Methodists, in the place. She married William Danley, a local preacher, who seems to have been a member of the same society. They moved to Port Elizabeth. Losing her husband, she married Mr. Ketchum, and after his death Mr. Long. After she had sojourned with the Methodists sixty years, she departed tliis life, in her eighty-third year. In April, 1773, the foundation was laid of the first Metho- dist chapel in New Jersey. Mr. Asbury does not tell us where it was, but we think it was Bethel, between Carpen- ter's Landing and Woodbury ; he says it was thirty by thirty- five feet. Vol. i., p. 48. It was not the New Mills House, which many suppose was the first meeting-house founded by them in the province ; and, which he describes, vol. i., p. 136, as being twenty-eight by thirty-six feet. He says, " At New Mills I found Brother W., very busy about his chapel, which is thirty-six feet by twenty-eight, with a gallery fifteen feet deep. I preached in it, from Matt. vii. 7, with fervor, but not with freedom, and returned to W. B." (most likely William Budd). "Lord's day (May 5, 1776), I preached at New Mills again, and it was a heart- affecting season." Mr. Asbury did not visit this region again for five years, when, in 1781, the fame of Benjamin Abbott, who had just made his famous preaching tour in Pennsylvania, led him into New Jersey, to see and hear this wonderful preacher. Vol. i., p. 325. From the above we see that the New Mills house was 52 RISE OF METHODISM [17G9. opened for worship about 177G. It was the second chapel founded in the state by the Methodists, about 1774 or 1775. Trenton was founded in 1719, forty-two years after Bur- lington, by William Trent, who had previously been a citizen of Philadelphia. About 1700 he purchased the famous "slate-roofed house," as it was then called, which had been built by Samuel Carpenter, whose descendants are found about Salem, in New Jersey. He was the greatest improver of Philadelphia, in its incipiency, that lived in it. This house, now the only relic of the time in which it was erected, ^. e., about 1690, stands on the south-east corner of Second street and Norris's alley. No one should attempt to separate its bricks and mortar, which have adhered together for more than one hundred and seventy years ; in it "William Penn lived, on his second and last visit to Pennsylvania ; his son John, the only one of his children born in America, was born in it. Lord Cornbury, Queen Anne's cousin, and governor of New York and New Jersey, sojourned in it. Governor Hamilton lived in it. General Forbes and General Lee, who was such a churchman that he did not wish to be buried near Presbyterian dead, were both buried from this house ; and John Adams, when attending Congress in this city, boarded in it ; and, yet, how few of the many hundreds who daily pass by this house think of the reminiscences con- nected with it, or stop to glance the eye towards its antique appearance. Captain Webb, it is most likely, preached in Trenton in 1769. There was a Mr. Singer, an Englishman, as we have been informed, with whom Captain Webb was acquainted, who entertained him on his first visit to this town ; and be- came a Methodist. He and Conrad Cotts, who was the first Methodist class-leader in Trenton, were chief men in the society, in the beginning. It seems highly probable that societies were formed by Mr. Webb in Burlington, New Mills, and Trenton, about the same time — namely, in 1770 or 1771. The first Methodist society mentioned by Mr. Asbury, as being in Jersey, was the Trenton society. Under date of July 22, 1772, he says, " In meeting the small society of about nineteen persons, I gave them tickets, and found it a comfortable time. They are a serious people ; and there is some prospect of much good being done in this place." " Asbui-y's Journals," vol. i., p. 21. Mrs. Hughlett Hancock was received by Mr. Asbury into ilie Methodist society, in the latter part of 1771 or 1769.] IN AMERICA. 53 early in 1772. She was probably considered a member at Trenton at first. Mr. Hancock's became a home for the preachers. She was alive in 1802, and warm in her first love. This reception of Mrs. Hancock by Mr. Asbury, it ap- pears, was as Mr. Asbury was going from Philadelphia to New York, in the latter end of 1771. The Methodists of Trenton, after holding their meetings for a few years in the court-house, school-houses, and private houses, provided an humble place for them to worship in. When Benjamin Abbott first preached in Trenton, which was about 1777 or 1778, he says, on page 58 of his Life: "I went to Trenton, and our meeting-house being turned into a stable by the army, they gave me leave to preach in the Presbyterian meeting-house." Probably it was about 1777 that this Methodist meeting-house was provided for the Trenton society. About the same time that Captain Webb established preaching in Burlington, New Mills, and Trenton, Mr. Jesse Chew's house, near Carpenter's Landing, became another appointment for preaching. Mr. Thomas Taper lived not far from Mr. Chew ; his house also became a place for the Methodists to preach in. He was the father-in-law of John Firth, the compiler of the Rev. Benjamin Abbott's life. In the society which was raised up about this time in this region, Messrs. Chew and Taper were chief men. The old Methodist chapel called "Bethel," which we have supposed was founded in 1773, and the first in Jersey, was in their neighborhood. Thomas and Margaret Taper entertained Bishop Asbury in 1806, — they had then been feeding the Lord's prophets nearly forty years. Many anecdotes have been related by the Methodist preachers and people concerning Jesse Chew, and we hope to be excused for converting one of the best of them into history. Father Chew, like many Methodists during the revolutionary war, was conscientiously against bearing arms, and, on that account, was regarded as an enemy to his coun- try. An attempt was made to confiscate his estate. He was brought into court where the judges were sitting with powdered locks. When his name was called he stepped up, looking them in the face, and taking the initiative, inquired of them: '"Were ever your souls converted as it were?" The judges were taken by surprise, and, being unprepared to answer the question aflSrmatively, could only murmur : "What does the man mean ?" He reiterated : " I say, were 5* 64 RISE OF METHODISM [1769. ever your souls converted as it were?" The judges' reply was : " Surely the man is insane 1" He ended by saying, emphatically : " I say, unless your souls are converted as it were, you will go to hell with all your pretty white locks I" The judges ordered him to be taken out of court as a de- mented person, and he was permitted to enjoy his estate to a good old age. He used to say he could exhort right well, only his " exhortation all turned to prayer as it were !" The most remarkable conversion that took place in 1772 in Jersey, or in America, and perhaps we might say in the world, was Benjamin Abbott's. He was awakened under the preaching of Abraham Whitworth in September, and, on the morning of the 12th of October of this year found peace, We say his was a remarkable conversion, because he had been a great sinner, and became a great Christian, and his labors, as a preacher, produced a most singular effect in Jersey, and in other places. In 1773, a society was raised up near Pittsgrove, in Salem county, N. J. Mr. Abbott was made leader over it. About the month of February of this year, he united with the Methodists, after he had been fighting against God for several months, trying to join either the Baptists, or Presbyterians, but could not subscribe to their creed. In the course of this year, his Avife was awakened under Philip Gatch's preaching and soon after, six of their children were converted. This family, with John Murphy and some others, formed the society. Mrs. Susanna Ayars was the first that received the " Lord's prophets" in the town of Pittsgrove: she joined about this time, and her children followed her example. Not far from Pittsgrove lived Mr. Early, who became a Methodist at this time. His son William Early was a travelling preacher ; and his descendants have generally cleaved to the Methodists — he died in 1828, at the age of ninety years. In 1773 Methodist preaching was introduced into Mount Holly and Lumberton. It was some time after, when a small society was united together in Mount Holly ; and, it appears to have been an age before there was a Methodist meeting- house in the place. The preachers sometimes had the use of the Presbyterian church, in which Mr. John Brainard, brother to the devoted David Brainard, the Indian missionary, preached. At other times they preached in the Baptist meeting-house, but most generally in private houses. We cannot say when a Methodist society was formed in Lumber- 1769.] IN AMERICA. 55 ton. After forty years' labor, the Methodists had a house for worship in this place. At this time the Methodists preached at Trenton, Burling- ton, New Mills, Mount Holly, Luroberton, Jesse Chew's, Thomas Taper's, Joseph Thome's, at Haddonfield, Glou- cester Point, Mr. Turner's (Robert Turner, as we shall see, became a local preacher), at Mr. Price's, Isaac Jenkins's, near Mantua Creek, Benjamin Abbott's, Pittsgrove, Green- wich, and Deerfield. There may have been a few more preaching places which we cannot name. Mr. Hugh Smith joined the society of which Mr. Abbott was leader, about 1775 or 1776. After some years spent in serving God in Jersey among the Methodists, he came to Philadelphia, where he ended his days. He was a leading man at St. George's. Bishop Scott's wife is a granddaughter of his. In placing before the reader such names as Budd, Han- cock, Heisler, Singer, Cotts, Chew, Taper, Toy, Thorne, Turner, Johnson, Jenkins, Early, Ayars, Murphy, Price, Smith, and Abbott, he will at once see who were the first friends and zealous supporters of Methodism in New Jersey, in days when to be a Methodist was to be regarded as " the filth and off-scouring of all things." There were now Methodist societies in Trenton, Burling- ton, New Mills, in the neighborhood of Bethel, between Car- penter's Landing and Swedesborough, and about Pittsgrove. Possibly there were a few more very small societies, making the number eight or ten. The preachers had not preached half-way to the Atlantic in West Jersey, while in East Jer- sey they had very little footing — they reported the number of Methodists in Jersey, at the first Conference in 1773, to be two hundred. CHAPTER VII. While Captain Webb was planting Methodism in Phila- delphia, it appears that he visited the upper end of the pro- vince of Delaware to see if the people of New Castle county were ready to receive Methodism. Bishop Asbury dedicated the first Methodist chapel in Wilmington (which was called after him), on the 16th of October, 1789; and says in his Journal, " Thus far are we come, after more than twenty 56 RISE OF METHODISM [1769. years' labour in this place." As Methodist preachers had been laboring in Wilmington for more than twenty years from the above date, it reaches back to a period in the history of Methodism when there were no preachers in the county save Messrs. Strawbridge, Embury, and Webb. Messrs. Strawbridge and Embury, on account of family circum- stances, could not be much or far from home. It was other- wise with Captain Webb, who was a pensioned officer in the British army, and had the means to travel about and preach ; and, as the date of Methodist preaching in Wilmington, as fixed by Mr. Asbury, is synchronal with the rise of Metho- dism in Philadelphia in 1769, under the preaching of Mr. Webb, we, therefore, conclude that he was the apostle of Methodism in Delaware, as well as in New Jersey and Penn- sylvania. It has not been many years since that individuals were living in Wilmington, who could remember that they had heard him preach in the woods in the north end of the town, on the Brandywine, as well as in other places. It is, therefore, apparent that Captain Webb was the first Methodist preacher that preached in Wilmington, New Castle, and other places in the same region, and that, too, as early as 1769. Mr. Robert Furness, who kept a public-house in New Castle, was the first that received the preachers and the preaching into his house in this town. By joining the Me- thodists, he lost his custom ; and, as the court-house, w^hich was open for balls, was closed against Methodist preachers, they preached in his tavern. At this time there was rather more promise of success to the cause, in Newcastle, than in Wilmington. Here one of the first Methodist societies in Delaware was formed, if not the very first. The first society perished ; and Methodism had to be begun a second, if not a third time, in New Castle. In 1819 and 1820, the Rev. J. Rusling was stationed in Wilmington ; he extended his labors to this town, and either raised up a society, or strengthened a feeble one, and erected a brick church in the place. Since then, the society has continued ; but New Castle has never been very favorable to Methodism. Mr. J. Stedham was the first friend the Methodists had in Wilmington ; he received the preachers, and had preaching in his house, it seems, for several years ; and his family, it appears, was the first Methodist family in the town. Captain Webb, as a declaimer, was little inferior to Mr. Whitefield ; and, from his first visits to Wilmington, there were a few souls awakened who were sincerely seeking the Lord. For several years the Methodists in this town held their meetings 1769.] IN AMERICA. 57 in private houses. There is a small brick building on the corner of Third and King streets, in which, it is said, they worshipped before Asbury Church was built. For a long time Wilmington was hostile to Methodism. From the Rev. Thomas Ware's Life we learn the state of things in this place in 1791 : " This borough was infected with mystical miasm, which had a deleterious effect, especi- ally on the youth. They had imbibed this moral poison until it broke out in supercilious contempt of all who were by one class denounced as hirelings and will-worshippers, and by another as free-willers and perfectionists. Our church was surrounded by hundreds of these sons of Belial, night after night, while there were scarcely fifty worshippers ; such was their conduct, that females were afraid to attend our meetings at night ; and we had to commence service in time to dismiss the congregation before it was dark." Mr. Isaac Tussey lived at Shell-pot Hill ; he was cousin to Mr. Stedham, and received and entertained the preachers from the beginning, and lived and died a Methodist. As early as 1771, Mr. Isaac Hersey, who lived west of Christiana, opened his house to the preachers. Here a society was raised up, and afterwards a church called Salem was built, about 1809 ; these are the oldest appointments in Delaware state. The Tusseys, Websters, Fords, and Clouds, were the first Methodists in Brandywine Hundred, in the upper end of New Castle county, Del. Mr. Tussey lived on the Delaware river, at Shell-pot Hill. Mr. Thomas Webster lived some two miles north of Wilmington. Mr. David Ford, and the Clouds, from which family Robert and Adam Cloud, two of the early itinerants, came, lived some six. miles north of Wilmington. David Ford was born about 1750 or 1751. When eighteen years old, he went to Marcus Hook, on the Delaware river, with a load of ship-timber, at which time he heard Captain Webb preach in his regimentals, which, to him, was a great novelty, as he had been raised a Friend. This was as early as 1768 or 1769. Soon after Webb began to visit Pennsylvania. Friend Ford joined the Methodists soon after, while he was a single man. W^hen he married, he had Methodist preaching in his house. In his house Mr. Abbott preached in 1780, when he preached at " D. F." See his Life, p. 112. Some of the above facts are fresh from his son, the Rev. Jesse Ford, who is, and has long been, a useful preacher among us, and now belongs to the Broad St. Church, Philadelphia. 58 RISE OF METHODISM [1769. A society was raised up in the neighborhood of David Ford's, between 1775 and 1778 ; and in 1780, Cloud's Chapel was opened in this neighbourhood ; and in 1808 it was sub- stituted by a stone chapel, called Bethel. It was a custom, in " olden times," to have every year a watermelon fair at the Practical Farmer or at Marcus Hook. To this fair the Jersey people brought their watermelons, and the Pennsylvanians bought them, and in return, sold them rum, tobacco, &c. The fair generally lasted three days, and was a scene of dissipation, steeping the souls of the multitude in sin. Once, when it was held at the Hook, the Rev. Robert Cann, an early itinerant, came along, and embraced the opportunity to preach to the people from a balcony, from Job xxi. 3 : " Suffer me that I may speak ; and after that I have spoken, mock on." What disposition was found with the assembly to mock the preacher or the ser- mon, we cannot tell ; but public opinion has so changed that these fairs have been discontinued for many years. The first Methodist preacher that labored at AVilmington, and New Castle, was Captain "Webb. After him, in 1770, came John King. Then followed, Robert Williams, Richard Boardman, Joseph Pilmoor, Richard Wright, and Francis Asbury, who in passing from Philadelphia to Maryland, took these places eii route, preaching to the people " Jesus and the resurrection." Mr. Isaac Hersey, beyond Christiana, who was an early Methodist, *' of the old stamp and steady," is still repre- sented by his son John Hersey, who is extensively known for his plainness, simplicity, and zealous preaching of pure Christianity, in Africa, and in the United States, — north and south. Cloud's Chapel received its name from the Cloud family that settled in the upper end of Delaware, near the line of Pennsylvania. In the Colonial Records, vol. i., p. 222, we find an account of William Cloud buying of William Penn, in England, five hundred acres of land. This land was located so near the line dividing New Castle and Chester counties, that the proprietor was called upon to pay tax in both counties. Several of this family became Methodists, when Metho- dism was introduced into their neighborhood. Robert, and Adam Cloud, who were brothers, were of this family, and both of them were travelling preachers part of their life. Robert was among the first preachers from Delaware. Several others of them were in connection with the Metho- 1769.] IN AMERICA. 59 dists ; and, even at the present time, some of this name and family may be found among the Methodists, — some east of the Alleghany Mountain, and some west of it. From the foregoing, it is seen that the first Methodist society in the present state of Delaware, was formed at New Castle as early as 1770, that it was about fifty years before the Methodists had a place of worship in this ancient town ; and, even now, after the lapse of ninety years, the town is still small, and the Methodist society and congregation are small. The commencement of Methodism in Wilmington was less encouraging than in New Castle. It was twenty years before the first Asbury Church was built, which has been twice enlarged and improved to bring it to its present condition. The first church was erected the same year that the Burling- ton Methodists opened their first church. In the same year (1789), the second place of worship for the Methodists of New York, called "Forsyth" now, — was put up. The people of Southwark, in Philadelphia, were also moving in the erection of Old Ebenezer. After Methodism had struggled in Wilmington for two ages, it began to be better known, and received more atten- tion from the citizens generally. A second church, called St. Paul's, with pews, was built in 1845. Union, the third church, was established in 1850-1. The fourth, called Scott Church, was began about the same time. With the growth of Wilmington Methodism has grown. The city now has nearly twenty thousand people. Its Methodist churches are Asbury, St. Paul's, Union, Scott Church, Brandywine, Mount Salem, and Ezion, for people of color. The number of white Methodists connected with these churches are about fifteen hundred, over whom there are six pastors stationed. The Philadelphia Conference has held five sessions in Wilmington, the first in 1832, the second in 1838, the third in 1842, the fourth in 1847, and the fifth in 1857. Captain Webb having introduced Methodism into Penn- sylvania, New Jersey, and Delaware, in 1772 he went to Europe. At this time Mr. Wesley, writing to Mrs. Bennis, (she has relations of the same name in Philadelphia, who are Methodists), says, " Captain Webb is now in Dublin ; invite him to Limerick ; he is a man of fire, and the power of God constantly attends his word." During this year he was in London, and preached in the foundry where Mr. Wesley heard him, and observes in his Journal, "I admire the wisdom of God in raising up preachers according to the 60 RISE OP METHODISM [1769. various tastes of men. The Captain is all life and fire, therefore, although he is not deep or regular, yet many "who would not hear a better preacher, flock together to hear him, and many are convinced under his preaching; some justified, a few built up in love." While in England he endeavored to enlist such men as Messrs. Hopper and Benson to come to America. It seems that he had informed these brethren, that he was divinely impressed that they had a call to this country, which led Mr. C. Wesley, in a letter to Mr. Joseph Benson, to say, " His impressions are very little more to be depended upon than George Bell's. He is an inexperienced honest, zealous, loving enthusiast." Mr. C. Wesley thought him an enthusiast, because he supposed that he laid too much stress on his impressions as coming from Grod. The Captain and his wife came back to America, in the spring of 1773, in company with Messrs. Rankin, Shadford, and Yearbry, and continued to preach from New York to Baltimore, where in 1774, he officiated in the first Methodist chapel that was erected there in Lovely Lane, then in an unfinished state. In 1774, when John Adams of Massachusetts was attend- ing the Continental Congress in Philadelphia, he heard Mr. Webb preach in St. George's, and has left the following description of him as a public speaker. " In the evening I went to the Methodist meeting and heard Mr. Webb, the old soldier, who first came to America in the character of a quartermaster, under General Braddock. He is one of the most fluent, eloquent men I ever heard ; he reaches the imagination, and touches the passions very well, and expresses himself with great propriety." To recapitulate, — the field of Captain Webb's labors in America consisted of New York, New Jersey, Pennsylvania, Delaware, and Maryland. His first efl"orts in favor of Metho- dism were in Albany, next in New York and on Long Island, — afterwards in Philadelphia and the adjacent country, — then in New Jersey, Delaware, and Maryland, as far south as Baltimore and St. Luke's parish in Queen Anne's county, where he was preaching at a quarterly meeting held at Fog- well's, or Dudley's, near Sudlersville, in 1775. See Memoirs of Gatch, pp. 42-3. This was just before his final departure for England. Mr. Asbury in his Journal, vol. i., p. 213, speaks of a young woman who was awakened under Captain Webb, probably about the time of this visit to Queen Anne's, who obtained the comforts of religion in 1778 in the region 1769.] IN AMERICA. 61 of Judge White's — from St. Luke's parish to Mr. White's was about tliirty miles. In 1775 the colonists took up arms against England, and Captain Webb returned to his native land, where he ended his days, doing all the good he could. The last time that Mr. Wesley notices him in his Journal was in 1785. He says: "I preached at Salisbury; as Captain Webb had lately been there, I endeavored to avail myself of the fire which he seldom fails to kindle." The Rev. Peter Vanest, late of the New Jersey Confer- ence, informed us that during the war that secured our inde- pendence, he became a privateer, and fell into the hands of the English, who carried him to Ireland, and from thence to England about 1784. It was here that he embraced religion, and became a member of the Methodist society in Bristol, where he was personally acquainted with Mr. Wesley, and where he became a class-leader and public speaker. While here he also knew Captain Webb, who then resided in Port- land, on the heights of Bristol — that he built a Methodist chapel there with his own means — the Rev. Henry Moore laid the corner-stone, and the gentry of the place put a cupola on it, and in the cupola a bell, the first that ever Brother Vanest saw devoted to such a purpose. Captain Webb's death was sudden, but not unexpected to him ; for he had a presentiment that his end was near, and had given directions concerning the place and manner of his interment, adding, " I should prefer a triumphant death, but I may be taken away suddenly ; however, I know I am happy in the Lord, and shall be with him, and that is enough." After supping and praying with his family, on the evening of December 20, 1796, he retired to bed apparently well. Soon be began to breathe with diflSculty. He arose and sat up, his wife standing by him, but soon fell back on the bed, and expired before any person could be brought into the room. He died without a struggle or groan. He was about seventy-two years old at the time of his death. Mr. Webb was buried at Portland Chapel, which he had erected, in Bristol. In the chapel there is a tablet with his name inscribed upon it. It appears that Captain Webb was in the habit of using the Greek Testament. Before he left America he gave his Greek Testament to the Rev. William Duke. Mr. Duke presented it to the Rev. John Bishop Hagany, who gave it to Bishop Scott, who now has this relic of the man who 6 62 RISE OF METHODISM [1769. planted Methodism in Pennsylvania, New Jersey, and Dela- ware. " Captain Webb was twice married. He had two sons, Gilbert and Charles. They were half-brothers. They emi- grated to America after his decease, and settled in Canter- bury, Orange county, N. Y. Charles was a Quaker and a preacher, dressing and speaking in Quaker style. He always professed great love for the Methodists. Gilbert did not profess religion. They lived and died, and were buried at Canterbury. Some of their descendants are still living there." "Lost Chapters of Methodism," p. 153. CHAPTER YIII. "My thoughts are not your thoughts, saith the Lord." The Gospel treasure is in earthen vessels that the excellency of the power may be of God. The knowledge of God goes, not from the greatest unto the least ; but, " From the least of them unto the greatest of them." When Methodism was to be introduced into this great country no titled dignitary of the visible Church was employed, but such instruments as the world calls "Foolish, weak, base, and things which are not, to bring to naught things that are ; that no flesh should glory in his pfesence." Three lay preachers, Strawbridge the farmer, Embury the carpenter, and Webb the soldier, had this honor put upon them by the Head of the Church ; and in this way has the Lord made them memorable among us ; and, although they acted under slender human authority, they were moved by Divine impulse ; and, therefore, in the order of God. They had raised up the societies of Pipe Creek, New York and Philadelphia — Wesley Chapel was built, if not the Log Meeting-House of Pipe Creek, before Mr. Wesley's first missionaries arrived ; and whatever good has resulted to the souls and bodies of mankind in America from Methodism, has followed this beginning. The next efficient laborer that came to America was Robert Williams : he arrived in New York in 1769. Mr. Wesley may refer to him in his Journal for 1766, when he says, " At Whitehaven Robert Williams preached." Afterwards he went to Ireland, where he is again noticed by Mr. Wesley in 1767, "At Dromore I met Robert Williams." " He had engaged 1769.] IN AMERICA. 6S to accompany a Mr. Asliton to tliis country. Hearing that Mr. A. was embarking for America, Mr. W. sold his horse to pay his debts, hurried to the place of embarkation with his saddle-bags on his arm, and a loaf of bread, and a bottle of milk, and entered on board of the ship, depending on his friend Ashton for support and the payment of his passage." Bangs' " History of the M. E. Church." Mr. Williams arrived in New York, in September of this year, if not earlier. He had Mr. Wesley's permission to preach in this country, under the direction of Boardman. Soon as he arrived, he entered upon ministerial and pas- toral duty in Wesley Chapel. Brother Wakeley's " Old Book," shows what he received from the stewards. The first entry is : September 20th, 1769 — To cash paid Mr. Jarvis for a hat for Mr. Williams, two pounds and five shilhngs. " 22d, -" To cash for a book for Mr. Williams, nine pence. October 9th, " To cash paid Mr. Newton for three pair of stockings for Messrs. AVilliams and Em- bury, thirty-one shillings and nine pence. " " Cash for a trunk for Mr. Williams, twelve shillings and six pence. " 30th, Cash paid Mr. Williams for his expenses, thirty-six shillings. " " Cash paid for a cloak for Mr. Robert Wil- liams, three pounds and six pence. For some two months' ministerial and pastoral service, he received nine pounds six shillings and six pence : the account shows the date of his labors — that he was in this country two months before Messrs. Boardman and Pilmoor arrived. In 1769, Mr. Wesley, in answer to repeated requests, sent his first missionaries to this country. At the conference which met in Leeds this year, he called for volunteers to go to America ; and was responded to by Messrs, Boardman and Pilmoor, who landed at Gloucester Point (now Gloucester City), October 24, 1769. Mr. Richard Boardman was re- ceived as a travelling preacher, in 1763, and was Mr. Wes- ley's assistant, or superintendent over the Methodists in this country for three years. In a letter which he wrote to Mr. Wesley, he says: "When I came to Philadelphia I found a little society, and preached to a great number of people." In passing through New Jersey, he stayed one night in some place, which he calls a "large town," and preached in a Presbyterian meeting-house. Next day, he arrived in New 64 RISE OF METHODISM [1769. York ; and, after preaching in Wesley Chapel, he wrote to Mr. Wesley, under date of November 4, 1769. Mr. Board- man being in New York for the winter of 1769-70, Mr. Williams left, and, it is most likely, went through Jersey : that he preached in New Jersey, we learn from Mr. Abbott's Life, p. 37. When Mr. Abbott had preached his first ser- mon in Deerfield, the head man of the mob said, he had not heard such preaching since Mr. Williams left : there was much resemblance between their preaching — they Avere both sons of thunder. Mr. Boardman, in his letter to Mr. Wesley, says, that Wesley Chapel contained seventeen hundred hearers. This was part and parcel of an old mistake, but too common among the Methodists : we have no doubt of Mr. Wesley's overrating his congregations nearly a moiety, when he says he preached to twenty, and twenty-five thousand people. We have never seen a Methodist preacher, at our largest camp-meetings in America, preaching to more than ten or twelve thousand people. The largest churches which the Methodists now have in New York, will not seat more people than Wesley Chapel was thought to contain — it would not comfortably seat the half of seventeen hundred hearers. In 1769 or 1770, Mr. Boardman's ministry in New York was instrumental in the conversion to God and Methodism, of John Mann, who became a preacher among the Methodists. Mr. Wakely, in "Lost Chapters," informs his readers, that, when the British took possession of New York, and the city was not supplied with preachers by Mr. Wesley's assistant in America, Mr. Mann preached for them in Wesley Chapel, until Samuel Spragg relieved him. He was then in the character of a local preacher. After the war was over, he went to Nova Scotia. He was suspected for being a friend to King George, and he, with several other Methodists, thought it safest to move to Nova Scotia. Subsequently, he came to Philadelphia, and was ordained by the bishops of the Methodist Episcopal Church. John Mann was born in 1743, in New York; and was married in 1764. His mother was a Moravian, and be- longed to the Rev. Mr. Gamble's church. When her son was first awakened, through her influence he joined the Mora- vians ; as yet the Methodists were unknown in New York. He died in 1816, aged seventy-four years ; he had preached forty-five years. This datum shows that he began to preach as early as 1770, or 1771 ; consequently, was among the first fruits of Mr. Boardman's ministry in New York. When 1769], IN AMERICA. 65 first among the Methodists, he was appointed to lead a class ; and soon he was authorized to preach, and exercised his ministry in Bloomingdale and Long Island, as well as in New York. His brother, James Mann, was a native of New York, and a preacher both in New York and Nova Scotia, where he was secretary of the Conference, and very useful in the ministry. Mr. Joseph Pilmoor, on arriving in Philadelphia, com- menced his ministry on the State House steps in Chestnut street. Soon he went to the commons near the city, and made a pulpit of the stage of the judges of the horse-race course, and preached to many hundreds. This was in Race street, so called because the races were run there, — about Franklin Square, — then commons, and quite out of the city. Under date of October 31, 1769, Mr. Pilmoor wrote to Mr. Wesley from Philadelphia, stating that when he and Mr. Boardman arrived, they found Captain Webb in town, and a society of about a hundred members, which he had gathered. This account seems to conflict with Mr. Board- man's statement of a "small society." There is some lack of evidence that there were about a hundred, who were, in the full and proper meaning of the term, members of Metho- dist society^ then in Philadelphia. There might have been that number including the real members of society, and such as were meeting with them in their society meetings as frequently as they were permitted to do, thereby indicating that they intended to become members. The Rev. John Hood, who joined the first class which was formed, stated to his friend. Dr. Sargent, that when Mr. Asbury arrived, two years after this date, the number of full members, in Phila- delphia, was between thirty and forty. Mr. John King, of London, came to America, in the latter end of 1769, soon after Messrs. Boardman and Pilmoor arrived. He was not authorized to preach when he came ; but, feeling it to be his duty, he applied to Mr. Pilmoor for permission to travel and preach, which was not then granted. Being persuaded he was called to the work, he made an appointment on his own authority, to preach in the Potters- field (now Washington Square, in Philadelphia). Some of the Methodists that heard him on that occasion, spoke so favorably to Mr. Pilmoor that he granted him his request, and sent him to Wilmington, Del., to labor in that region. There were now seven Methodist preachers in America. 6* 66 RISE OF METHODISM [1769-70. During the year 1770, Methodism was rapidly on the increase, considering the paucity of preachers. While the prejudiced refused to examine its nature, and the bigoted condemned it on mere rumor, the more seriously disposed gave it a hearing, and were convinced that it was the religion of the Bible. The convincing and renewing power of the. Holy Spirit attended their labors, and societies were raised up in several places. It was about this time that Mr. Embury formed a small society at Ashgrove. In New York, and in Philadelphia, the societies were increasing under the labors of Messrs. Boardman and Pilmoor. CHAPTER IX. In April, 1770, Mr. Boardman, having spent five months in New York, left it, and came to Philadelphia to labor. He had preached once in it when he first landed in America. In the " Old Book," there is the following entry, showing the time of his coming to Philadelphia. " 1770, April 10.— To cash paid Mr. Boardman, to pay his expenses to Philadelphia, £1. 4s. OJ." ("Lost Chapters, by Rev. J. B. Wakely," p. 202.) At the same time Mr. Pilmoor went to New York, which to him was a new place, and a new field of labor. Under date of May 5, 1770, Mr. Pilmoor wrote from New York to Mr. Wesley, one of his glowing letters, showing the great success and encouragement they had in these two leading cities of the nation. From the "Old Book," it appears that Robert Williams was laboring in and about New York. Under dates of March, April, June, and July, 1770, money was paid to his use for preaching, keeping his horse, doctor's bill, flannel, taking off the beard, and letter-postage. (" See Lost Chap- ters," p. 193.) This is the first account we meet with of a well-equipped itinerant Methodist preacher in America. Robert Williams now had a horse ; he was an equestrian ! Ah ! and his beard was razored ; the time for whiskers and moustache, for Methodist preachers, was not yet. By this time, John King had gone into Maryland, and 1770.] IN AMERICA. 67 was operating with Mr. Strawbridge. He seems to have been the first of the four preachers who came over in 1769, who entered into the Maryland field, then the most fruitful field cultivated by the Methodists. On his first visit to Harford county this year, Henry Bowman came to hear him, full of prejudice against the Methodists. King appeared in the midst of a large congregation. Before he began the service, he put his hands over his face while he engaged in silent prayer. This apparently small circumstance was the cause of bringing conviction to Bowman's mind before the preaching began ; he was thus prepared to receive the truth in the love thereof; he was soon after converted under King's ministry, and lived and died a happy Methodist. On Mr. King's first visit to the Forks of Gunpowder, in Baltimore county, in 1770, Mr. James J. Baker was awakened under his powerful preaching, and three days after was converted. With his tongue he made confession of the fact to his neigh- bors, and it was not long before many of them were converted. He at once united with the Methodists — received the preach- ers into his house — a respectable class was raised up which met in his house, and of which he was leader — the preaching was also under his roof, until a house of worship was built on his own land, in 1773, which was the third Methodist chapel founded in Maryland. This saint ended his days in Baltimore, in 1835, at the age of ninety-one years, having adorned Methodism for sixty-four years. In the same region, and about this time, Mr. Joseph Presbury was also converted. He, too, was a very promi- nent Methodist at that early day. Preaching and quarterly meetings were held at his house, where, also, a society was formed, in which he was an ofiicial member. He was present and officiating, by giving out the hymn, " Give to the winds thy fears," and offering up prayer when William Watters Avas justified. In 1770, John King introduced Methodist preaching into Baltimore. Mr. Strawbridge had preached in the country not very far from Baltimore ; but it was the indomitable and enterprising King who first thrcAV the banners of Method- ism to the people of Baltimore. He had for his pulpit a blacksmith's block, at the junction of Front and French streets. Mr. James Baker, deputy-surveyor of the county, was awakened ; and, soon after converted, and added to the Methodists. Thus, King had one seal under his first effort in Baltimore. Mr. King next took his stand at the corner of Baltimore QS RISE OF METHODISM [1770. and Calvert streets ; this time he had a table for his pulpit. It being a general training day of the militia, many of whom were intoxicated, — this drunken rabble, being among the congregation, took it into their heads to annoy the preacher, and upset the table, and landed the speaker on the ground. The captain of the company being an Englishman, and seeinc^ that the preacher was of the same nation, saved him from any further insult or injury from the people. By this time Mr. King's preaching had made such a favorable impression on the better and more religious part of the people of Baltimore, that he was invited to preach in St. Paul's Church, then the Church of England. He was not, however, permitted to preach in it a second time. This same year Mr. Pilmoor paid his first visit to Mary- land, and preached to the people of Baltimore as they came out of St. Paul's Church, having the sidewalk for his pulpit. He, nevertheless, made a very favorable impression on many of his hearers. Soon after, Mr. Boardman was for the first time in Mary- land, and preached in Baltimore. For the above account of the introduction of Methodism into Baltimore, we acknowledge ourselves indebted to the Rev. William Hamilton of Baltimore. In 1770, Mr. Robert Williams, as it appears, first went to labor in Maryland. In July, 1770, Mr. William Watters first heard the Methodists preach, and his brother John joined them. It was at this time that the work commenced at Deer Creek. Mr. John Watters and his wife joined tUe Methodists in 1770 ; he was the oldest of seven brethren, and lived at the homestead — the other brothers, Henry, Godfrey, Nicholas, Stephen, Walter, and William and two sisters, all professed justifying faith in the circle of nine months, and joined the Methodists. In May, 1771, Mr. John Watters, after he had been among the Methodists some months as a seeker, was filled with the pardoning love of God. The da}^ following William was powerfully blest. Another brother, who was looking on, was convicted, and soon after converted. The Rev. William Watters, in his Life, page 18, says, " Up to this time there had been no Methodist preachers in Maryland but Strawbridge, Williams, and King. Sometimes for weeks they had preaching regularly from these men, and then for months they had very little preaching ; but at that time nearly all the Methodists were prophets, and on the Lord's day they divided themselves into little bands, and went out 1770.] IN AMERICA. 69 through the neighborhood where there were open doors, and sung their hymns, prayed, read the Scriptures, and talked to the people, and soon some began to add a word of exhorta- tion. These efforts were owned of the Lord, and the work spread from neighborhood to neighborhood ; thus was the Deer Creek society raised up in 1770." In July, 1770, we infer from the "Old Book," Messrs. Boardman and Pilmoor changed fields of labor r-^-Mr. Board- man went to New York, and Mr. Pilmoor returned to Phi- lladelphia. Under date of July 17, it says, "To cash for expenses to Philadelphia, £1. 4. 0." "Lost Chapters," page 212. They continued in these charges from July to November. It was, as we suppose, during the latter part of Mr. Pilmoor's stay in Philadelphia, about October of this year, that he was attracted to ^Liryland by hearing of the great success of Strawbridge, King, and Williams there ; and preached in Baltimore as stated above ; also in other places. In November of this year they changed again : Mr. Pil- moor returning to New York, where he spent the winter of 1770-1, and Mr. Boardman returning to Philadelphia to spend the w^inter. Accordingly we find that the " Old Book" has this entry under date of November 22, 1770. " To cash paid Mr. Bowden to take Mr. Boardman and bring Mr. Pilmoor from P. (Philadelphia) Town ^£4.0.0." "Lost Chapters," p. 203. It seems that it was after Mr. Boardman came to Phila- delphia in November of this year, that he first went into Maryland, to look after Methodism as Mr. Wesley's assistant, and preached in Baltimore and in other places in Maryland. CHAPTER X. Mr. Pilmoor continued in and about New York until the middle of May, 1771. Under date of May 16, 1771, the " Old Book" charges him with three shillings for castor oil. Previously he had been paid his salary and travelling ex- penses, amounting to eight pounds and eighteen shillings. See " Lost Chapters," p. 212. The entries in the "Old Book," show that Robert Wil- liams was also about New York at this time. Under date 70 RISE OF METHODISM [1771. of April 15, 1771, Mr. Newton paid for Mr. Williams two pounds five shillings and six pence. See "Lost Chapters," p. 193. It was at this time that God was preparing the way, by one of His mysterious providences, for the introduction of Methodist preaching, and Methodism, into New Rochelle, in Westchester county, N. Y., by His servants, Joseph Pilmoor and Robert Williams. See the following account written by the Rev. Daniel De Vinne. The Rev. D. De Vinne, in a history of the rise of Method- ism on New Rochelle Circuit, gives the following account of a very special providence which opened the way for the intro- duction of Methodism into the town of New Rochelle. In 1771 Mr. Pilmoor, in company with Mr. R. Williams, went from New York to New Rochelle, for the purpose of preach- ing to the people. Hearing that there was a religious meet- ing at Mr. Frederick Deveau's, they went to it. The wife of Mr. Deveau, who then lay very sick, had a short time before dreamed that she was in a dismal, dark, and miry swamp, without path, light, or guide, where she wandered, faint and weary, until she was about to give up to die, when two men came to her, one of whom had a light, and offered to lead her out — she followed them, and was safely brought to her family. The imagery of the dream so deeply impressed her, that she said she could describe the very person who led her out of the swamp. The Rev. Ichabod Lewis, Presbyterian minister of White Plains, conducted the meeting that night. When he was done, Mr. Pilmoor desired permission to speak to the people before they withdrew. Mr. Lewis wished to know to what church he belonged ; and, being told, he said he did not know who the Methodists were, and demanded his credentials of ordination ; but, learning that he was not ordained, positively refused to let him speak. Mr. Pilmoor, finding out the proprietor of the house, asked his permission ; who, going to the adjoining room to consult his sick wife, opened the door, when Mrs. Deveau saw" Mr. Pilmoor stand- ing in the other room, and exclaimed : " There is the man who led me out of the swamp, and he must preach." Mr. Pilmoor began, and Mr. Lewis left the house ; and while he was offering a full, free, and present salvation, Mrs. Deveau was, indeed, brought out of the swamp of spiritual mire and darkness, into the glorious light of peace and pardon ; and, having enjoyed the blessed evidence of God's favor a few days, she died triumphant in the Lord. The following Saturday Mr. Pilmoor preached with great effect to the 1771.] IN AMERICA. 71 whole ncigliborhood, whom this remarkable providence had bronorht tocjother. In May, 1771, Mr. Pilmoor returned to Philadelphia, and Mr. Boardman to New York. So the *' Ohl Book" says that cash was paid to bring him and his trunk from Phila- delphia, amounting to two pounds nineteen shillings. See "Lost Chapters," p. 203. In August of this year, it appears that they changed fields of labor again. His salary was paid for one quarter, by the stewards of Wesley Chapel, amounting to seven pounds eight shillings; and cash was paid to send his trunk, amounting to eleven shillings and four pence. See " Lost Chapters," p. 203. As it was their plan then to make three changes in the year — spring, summer, and fall, continuing through the winter in the same field of labor, they thus made three divi- sions of the year ; the winter division was five months long, the other two about three months each, and one month was spent in travelling from one place to the other. About October of this year, Mr. Boardman returned to NcAv York, and Mr. Pilmoor to Philadelphia, Avhere Mr. Asbury found him, and heard him preach in St. George's, on his arrival in Philadelphia, on the 27th of October, 1771. On his arrival in New York, on the 12th of November, he says, he " found Richard Boardman there in peace, but weak in body." See " Asbury's Journals," vol. i., pp. 4, 5. We have been thus particular to show the reader Jiotu and where these first two missionaries, sent by Mr. Wesley to America, spent their first two years in this country. It appears that Robert Williams was about New York in August, 1771; as eighteen shillings were "paid to Caleb Hvatt for Mr. Williams's horse-keeping." See "Lost Chap- ters," p. 193. As New York was his first field of labor in the New World, where he had found kind friends and kindred spirits, he hugged it closely for about two years and a half, when he went to Virginia, where he became deeply interested, and spent most of his remaining short life. The earliest remin- iscence of him, in New York, is 20th of September, 1769. Another is a love-feast ticket in his autograph, which is still preserved, bearing date October 1, 1769, given to Hannah Dean, afterwards the wife of Paul Heck. See " Lost Chap- ter," p. 195. The following shows how great a work the Lord was carry- ing on in Baltimore and Harford counties, Md. In the fall 72 RISE OF METHODISM [1771. of 1771, William Watters' second brother, Henry Walters, opened bis bouse for preacbing. A class was formed, over wbicli William was leader. Soon bis brotber Henry was con- verted, and a great work followed, so tbat for some weeks William Watters could do but little besides attending to tbe individuals and families tbat were setting out for beaven. In tbis great reformation, men wbo neither feared God nor regarded man, swearers, liars, cock-fighters, horse-racers, card-players, and drunkards, were made new creatures, and filled with tbe praises of God. The following were some of the individuals that united with tbe Methodists about tbis time in Harford and Baltimore counties — Giles, Morgan, Litten, Forward, Baker, Moore, Sinclair, Stanford,* Gal- loway, Colgate, Merryman, Evans, Brown, Stephenson, Murry, Simmes, Bollin, Gatch, Duke, Bond, Barnet Pres- ton, and Mr. Josiah Dallam. At this time there was not a more valuable family among the Methodists than the Watters family. William and Ni- cholas became travelling preachers. John was the first tbat joined the Methodists. He acted in the capacity of a stew- ard, and was a serious,^ faithful man. He died peaceful and happy, in 1774. Henry Watters was also a steward, and an exhorter. Most of the other brothers filled offices among the Methodists. Tbe fifth Conference was held in the oldest brother's preaching-bouse, at Deer Creek, in 1777. Some of them lived to a good old age; their mother was ninety years old at tbe time of her death. In 1809, tbe Rev. Free- born Garrettson was in tbis region, and says, " I took tbe hand of good old Brotber Henry Watters, eighty years old ; also Brother Herbert, ninety years old." In 1771, the preachers continued to visit Baltimore, and preach to such as Avould bear them, as they proclaimed from " tbe block, the table, and the wayside ; no house was opened for stated preacbing, or for their gratuitous entertainment." The word was, nevertheless, like leaven deposited among them, and brought forth its fruit tbe following year. * Brother Stanford became a local preacher, and settled in Ken- tucky, -svhere the Rev. Henry Smith found him. 1771.] IN AMERICA. 73 CHAPTER XI. In 1771, Captain Hood, of tlils city, the nephew of Brother John Hood, brought Messrs. Asburj and Wright to this country : they landed in Philadelphia on the 27th of October, two years after the arrival of Messrs. Boardman and Pilmoor ; and now we count ten Methodist preachers in America at this date. In the order that they entered the work here, they were, Strawbridge, Embury, Webb, Williams, Boardman, Pilmoor, King, Asbury, Wright, and Richard Owen (the first native American that became a Methodist preacher), of Baltimore county, Maryland. Mr. Richard Wright was' received by Mr. Wesley as a travelling preacher, in 1770, one year after he came to this country. His first winter here, he spent chiefly in Maryland on Bohemia Manor. Mr. Whitefield had labored much on this Manor. The chief families — the Bayards, Bouchells, and Sluyters, were mostly his disciples. There is a room in a certain house where he slept, prayed, and studied, that is still called Whitefield's room. The Wesleyans now began to culti- vate this field. Mr. Solomon Hersey, that lived below the present Bohemia Mills, at what was then called Sluyter's Mill, was the first available friend to Methodism. He had the preaching at his house for a number of years ; and, though the first Methodist preaching on the Eastern Shore of Mary- land was in Kent county, yet, the evidence in the case leads us to believe that the first society on this shore was formed at Brother Hersey's, in 1772. This society is still represented at the Manor Chapel. The old Log Chapel which was called Bethesda, which fell into decay an age ago, was built between 1780 and 1790. The Methodists had another appointment at Thompson's school-house — here a society was raised up, at a later date, and a chapel called Bethel (at Back Creek) was erected subsequent to 1790. These two appointments were established, on what was called Bohemia Manor, as early as 1771. While Mr. Wright was laboring on Bohemia Manor his attachments became so strong to the people that it was feared he would settle there : he had the art of pleasing, and it is likely that overtures were made to him by some of the principal men, in view of having constant, instead of occasional preaching. 7 74 RISE OF METHODISM [1771. Mr. Francis Asbury, son of Joseph and Elizabeth Asburj, was born in England, August 20, 1745, near the foot of Hamstead Bridge, in the parish of Hansworth, four miles from Birmingham, in Staffordshire. There were but two children, a son and a daughter. His sister Sarah died young. Her death was blest to her mother in opening the eyes of her mind, so that she began to read the Bible, and urged her husband to family reading and prayer ; they were also fond of singing. The death of Sarah Asbury was the apparent cause of bringing the family to enjoy spiritual reli- gion ; and may have been the cause of giving Mr. Asbury's labors to Methodism in America. After his parents had sup- ported Methodism with their means for forty years or more, they died at an advanced age ; his father died in 1798, in his eighty-fifth year ; and his mother in 1802, in her eighty- eighth year, leaving to their son the rich inheritance of -a blameless and holy life. The operation of the Holy Spirit was felt upon the heart of Mr. Asbury at the age of seven years ; but it was not until he was fourteen years old that he was justified by faith. As soon as he was awakened he left his blind priest and began to attend AVest-Bromwick Church, where Ryland, Stillingfleet, Talbot, Bagnal, Mansfield, Hawes, and Venn, great names and esteemed gospel ministers, preached. Soon after, he first heard the Methodists at Wednesbury, and con- cluded their way was better than the Church : " Men and women kneeling down — saying Amen. Now, behold ! they were singing hymns — sweet sound ! Why, strange to tell ! the preacher had no prayer-book, and yet he prayed wonder- fully ! What was yet more extraordinary, the man took his text, and had no sermon-book : this is wonderful indeed ! but the best way." Soon after, he united with the Metho- dists, and began to hold meetings and exhort the people, and several found peace to their souls through his labors. He was next known as a local preacher, laboring in the counties of Derby, Stafford, Warwick, and Worcester. After acting as a local preacher for nearly five years, he gave himself up to God and his work, fully, in the twenty-second year of his age, which was in 1766. For more than six months previous to his offering himself for the work of this country, he had felt a conviction that he would come to America. At the Conference, which was held at Bristol in 1771, Mr. Wesley made a second call for preachers to go over to America, when Mr. Asbury offered himself, and was accepted by Mr. Wesley. When he came 1771.] IN AMERICA. 75 to Bristol, in order to sail for Philadelphia, he had not one penny ; but the Lord opened the hearts of friends, who sup- plied him with clothes and ten pounds of money. On the 2d of September he left England and his weeping parents and friends behind, to see them no more in this world ! On landing in Philadelphia, he was directed to the house of Mr. Francis Harris, who brought him and Mr. Wright to a large church (St. George's), where Mr. Pilmoor preached that even- ing. He says, " The people looked on us with pleasure, hardly knowing how to show their love suflSciently, bidding us welcome with fervent affection, and receiving us as angels of God. When I came near the American shore, my heart melted within me, to think from whence I came, where I was going, and what I was going about. But my tongue was loosed to speak to the people." We have seen the kind and cordial feeling manifested by the Philadelphia Methodists towards Messrs. Asbury and Wright on their arrival. This spirit was possessed in a high degree by the first race in this city, and shown towards their preachers. After spending a few days in Philadelphia Mr. Asbury proceeded to New York, which was his first field of labor in this country. In passing through Jersey he became acquainted with Mr. Peter Van Pelt of Staten Island, who gave him an invitation to his house, which was accepted, and he spent the following Sabbath on this Island, preaching at Mr. Van Pelt's and at Justice Wright's. We take this to be the first Methodist preaching on the Island. After some years a society was formed, and a cRapel was built about 1790. Israel Disosway, Abraham Woglam, Justice Wright, Moses Doty or Doughty, Mr. Ward, and Peter Van Pelt, were the first friends that Methodist preachers found on this island. In a subsequent part of this work will be found a copy of the first class paper of the Methodists of Staten Island, as furnished by Gabriel P. Disosway, Esq., whose father was the first class-leader. Peter Van Pelt's brother, Benjamin, became a Methodist, and a useful local preacher in Tennessee. The Rev. William Burke says, " At an early time, Benja- min Van Pelt moved from Alexandria, Va., and settled on Lick Creek, Green county, Tenn. He had considerable talents, and was very useful in that new country ; several societies Avere formed by his ministry, and one of the first Methodist chapels in this country was Van Pelt's Meeting- house. He was one of the ' Fathers' of Methodism in East Tennessee, where he settled between 1780 and 1790. He 76 RISE OF METHODISM [1771. was a close and constant friend of Bishop Asbury. He will be long remembered by the people of the French Broad country." If Mr. Van Pelt once lived in Alexandria on the Potomac, he had previously lived on Staten Island, New York. On the 13th of November, 1771, Mr. Asbury preached his first sermon in New York. He formed a circuit around this city which embraced Staten Island, Westchester, East- chester, West-Farms, Rye, Mamaroneck, and New-Rochelle. Many of the people of this region had descended from the Huguenots. In his Journal, vol. i., p. 6, he tells us that on Saturday, Nov. 24 (1771), he went with Brother Sause and Brother White to Westchester; here, his friends obtained from the mayor the court-house, in which he preached, tvvice on the following Sabbath : the mayor, and other chief men of the town, were among his hearers ; and, while they listened with solemn attention, the power of God rested on both, speaker and hearers. In the evening he preached at West- Farms, in the house of Mr. Molloy. On the two following days he preached again in Westchester, and lodged with the mayor. Returning to New York, he preached there on the follow- ing Sabbath : but, as Mr. Boardman was in the city, Mr. Asbury returned to Westchester and put up with Dr. White. On Sabbath morning he preached in the court-house, where he expected to preach at night; but his friend Molloy informed him that it was shut against him ; however, a tavern- keeper accommodated him with a room. In the evening he preached at West-Farms, and lodged with Mr. Oakley. This family, like most who received the messengers of the gospel, became Methodists. Dec. 10, he paid his first visit to New Rochelle, and was kindly received by Mr. Deveau and family, in whose house he preached twice. After preaching at Rye, Eastchester and Mamaroneck, where good impressions were made, he returned to New York, where he labored the following Sab- bath. During Christmas week he visited Staten Island, and was kindly received by Justice Wright, Peter Van Pelt, and Mr. Ward — preaching in all three of their houses. January 1, 1772, Mr. Asbury was in New York ; but soon afterwards, in company with Mr. Sause, went to West-Farms, preaching in Brother Molloy's house ; also at Westchester. At West-Farms, Friend Hunt was so affected that he had preaching in his house, though a Quaker ; both he and Mr. 1771-2.] IN AMERICA. 77 MoUoy were now awakened. After preaching to an attentive people at Mr. Deveau's, and to many at Mamaroneck, he addressed a crowd of willing hearers at Friend Burling's — a new place. We find him next laboring at Mr. Deveau's, and at Brother Hunt's. From here he went to New-City, and was well received by Mr. Bartoe. He also preached on Philips Manor. Next, at New Rochelle, where he for the first time preached in the house of Mr. Peter Bonnette. He now had two preaching places at New Rochelle, Deveau's and Bennett's. After preaching at New-City, he lodged with his friend Pell ; from here he went to his friend Bartoe's, where he was compelled to stay for several days, on account of sickness. Dr. White kindly and gratuitously attended him. While here he was visited by Mr. De Lancey, son of Gov. De Lancey, who lived near Salem, who invited him to his house. From Mr. Bartoe's, Mr. Asbury went to New York ; this was in March, 1772. Mr. Pilmoor was in New York at this time and Mr. Boardman in Philadelphia. In company with Samuel Selby, Mr. Asbury came to Staten Island, to the house of his friend, Justice Wright. After preaching at Peter Van Pelt's, he, for the first time, received an invitation to preach at Mr. Disosway's house, where many who had not heard a sermon for a long time, heard him. He, also, preached at another new place on the island, — this was at the house of Mr. Abraham AYoglam. There were, already, about half a dozen preaching places on the island ; and the people seemed well disposed towards Methodist preaching. In the latter end of March, 1772, Mr. Asbury moved towards Philadelphia. At Amboy, he preached in Mr. Thompson's house. Passing through Spotswood and Cross- wicks, he came to Burlington, where he preached in the court-house ; this was his second sermon in the place. March 30, 1772, he was for the first time in New Mills, where he was well received, and preached in the Baptist Meeting-house. 7* 78 RISE OF METHODISM [1772. CHAPTER XII. In the beginning of the year 1772, Robert Williams went to Norfolk, Va. He was the first Methodist preacher in the " Old Dominion." He continued to preach in and about Norfolk and Portsmouth about two months, and his powerful appeals to the people who came to hear him — and they were many — made a deep impression on some of them ; and, if he did not form a society at this time in both these towns, he or Mr. Pilmoor did in the latter end of this year. In April of this year, Mr. Williams was back to Philadelphia, and made a very favorable report of his visit, and Mr. Pilmoor followed him. April 2, 1772. Mr. Asbury came to Philadelphia, where he found Mr. Boardman and Captain Webb. A plan for the preachers for the next quarter was now made by Mr. Board- man, as follows : — Mr. Boardman to go to Boston ; Mr. Pilmoor to Virginia ; Mr. Wright to New York ; and Mr. Asbury to Philadelphia. While in Philadelphia, at this time, he says, " We dined at Mr. Roberdeau's, who cannot keep negroes for conscience' sake." Brother David Lake, the old sexton of St. George's, who died a few years since, aged about eighty-five, who joined the Methodists in 1790, informed us that Mr. Roberdeau was a lumber merchant, having his board-yard in Fourth street near Cherry street. He was a warm friend to the Methodists. Was not this he who afterwards was " General Roberdeau," the French gentleman who introduced Bishops Coke and Asbury to General Washington, at Mount Vernon, in 1785 ? After preaching in St. George's and the Bettering-house, Mr. Asbury started for Bohemia, to find Mr. Wright, who had been laboring there. Stopping at Old Chester, at Mrs. Withey's tavern, he found it to be the place where Messrs. Boardman and Pilmoor put up. Finding that the people of Chester were pleased with Methodist preaching, he left an appointment to preach on his return. Before he reached Wilmington, he met Mr. Wright, as he was turning oiF to Mr. Tussey's, to stay all night. Next day, he went to Mr. Stedham's, in Wilmington. Without stopping to preach in this town, he went to NcAvcastle, and preached in Mr. Robert Furness's tavern. Mr. Furness was a Methodist at this time, and one of the first in Delaware. Mr. Asbury 1772.] IN AMERICA. 79 had a strong desire to go to Baltimore, but was deterred by the distance. About eight months after, he saw Baltimore. Reaching Bohemia Manor for the first time, he spent a Sabbath there, preaching three times in Mr. Solomon Hersey's house, on the head of Bohemia river. After visiting Mr. Ephraim Thompson, near Back Creek, he came to Wilming- ton, where he preached to a few, for the first time in this town. Coming to Old Chester, he delivered his message to them, for the first time, in the court-house. After visiting the prisoners in the jail, he came to Philadelphia. While oflSciating in Mrs. Withey's public-house, the first night he spent in it, she was awakened under his first prayer in her house. About the middle of April, Mr. Asbury entered on the duties of the Philadelphia charge. He remarks, " I hope, before long, about seven preachers of us will spread seven or eight hundred miles." These seven preachers were, Webb, Boardman, Pilmoor, Asbury, Wright, Williams, and King. "April 23. Brother Williams set off for New York. 24. In the evening I kept the door, met the society, and read Mr. Wesley's epistle to them." "29. Came to Bur- lington, where I met Brother Webb and Brother King, and found the people there very lively. Two persons have obtained justification under Brother Webb ; and Dr. T 1, a man of dissipation, was touched under Brother Boardman's preaching last night ; a large number attended while I preached at the court-house." Mr. Asbury returned to Philadelphia. Soon after, he and John King, by request, attended the execution of the prison- ers at Old Chester. They both preached on the occasion. " The executioner pretended to tie them all up, but tied only one, and let the other three fall ; one was a young man of fifteen years ; we saw them* afterwards, and warned them to be careful." " May 5. Set out for Burlington again, and preached to a serious people." After visiting the prisoners, he returned to Philadelphia, where he spent the Sabbath in preaching and meeting the society, which was attended to on Sabbath evening. Mr. Asbury directed his course into Jersey again, on the 12th of May, but in a direction he had not taken before ; he went about Carpenter's Landing and preached with great life and power. Most likely at Jesse Chew's. Same day preached at Thomas Taper's, with life. After preaching with divine assistance at the new church, he lodged at Isaac Jenkins's, who conducted him to Gloucester on his way to 80 RISE OF METHODISM [1772. the city. When he arrived in Philadelphia, he " found a change. Brother Pilmoor was come, and the house (the home and study of the preachers) was given up ; which pleased me well, as it was a burden to the people. Brother Pilmoor went to Mr. Burton Wallace's, and I went to Mr. Lambert Wilmer's, where dear sister Wilmer took great care of me." Thus ended the first parsonage in Phila- delphia. ''Lord's Day, 17. After preaching in the morning" (at St. George's), "I went to see George Hungary, who was near to eternity ; he had peace in his soul. May 20. Went to Trenton ; but as the court was sitting, I was obliged to preach in a school-house, to but few people." This is the first time that Mr. Asbury mentions Trenton, as visited by him. May 21. " Preached on the other side of the river to a few simple people ; and in the evening at Burlington. Sunday, 24. We rode down to Greenwich, where I preached; we then rode back to friend Price's, and dined ; thence to Gloucester, where I preached ; then up to Philadelphia, and preached in the evening." Next we find Mr. Asbury visiting Burlington and New Mills ; at the former place he attended a prisoner to the place of execution. Then returning to his work in Philadel- phia, where he wrote to Mr. Wesley. June 3. " I preached, with great power, at Manta Creek ; then went one and a half miles, and preached, with life, at Mr. Taper's." After preaching at Greenwich and Glouces- ter, he returned to Philadelphia, where he spent the Lord's day, and communed with the Rev. Mr. Stringer, a friendly minister. The same day held a love-feast, at which some of the Jersey Methodists " spoke of the power of God with freedom." Mr. Asbury paid a second visit to Trenton, where divine power attended his preaching. He also preached on the other side of the river. Thus he continued to fill his appoint- ments at Trenton, New Mills, and Burlington, on week days, spending most of his Sabbaths in Philadelphia. June 23. " Walked down to Gloucester Point, and then rode to Bro- ther Chew's, and preached to many people. 24. At Green- wich I met with Mr. Stringer, who preached and baptized several people. We conversed on the insult which Mr. Shirley had given Mr. Wesley. Mr. Stringer said Mr. Wesley was undoubtedly a good man, and had been useful to thousands. Returning back towards Gloucester, I called on Squire Price, and presented him with a petition for raising 1772.] IN AMERICA. 81 one hundred and fifty pounds, to discharge the deht on our preaching-house (St. George's) in Philadelphia." Returning to Philadelphia, he received a letter from Mr. Pilraoor, who was now in Maryland, on his way to Virginia, " replete with accounts of his preaching abroad^ and in the churchy to large congregations, and the like." On his next visit to Trenton he preached five times, one of which w^as in ^ field ; he also filled his appointment over the river ; it seems that this place was near Trenton. Soon after he attended the execution of a man by the name of Smart, who was hung at Burlington, for murder. July 14. "Went to Jersey, and preached at Friend Tur- ner's. Then at Jesse Chew's ; next day at Greenwich ; then at Gloucester ; next to Haddonfield, and preached to a few attentive hearers, at Joseph Thome's." Mr. Asbury finished his work, on the Philadelphia Circuit, which, at this time, in- cluded all of Methodism in Jersey, by preaching at Trenton, New Mills, and Burlington. On his last visit to Trenton he first notices the existence of a society in that place, which consisted of nineteen serious persons. This was in July, 1772. About this time Mr. Asbur}^ met Mr. Boardman, who had been to Boston, where he had spent some time in the work of the ministry ; and it is said that he formed a Methodist society in the place ; but, as no other Methodist preacher succeeded him for several years, the society lan- guished away, after he left, for want of ministerial attention. In the latter end of July, 1772, Mr. Boardman made out his second plan for this year, which seems to have been thus : Mr. Asbury to go to New York ; Mr. Wright to Maryland, to labor with Messrs. Strawbridge, Williams, and King ; Mr. Pilmoor, as we have seen, was appointed to Virginia. While Mr. Boardman took charge of Philadelphia, and also visited Maryland, as the superintendent. As Mr. Pilmoor was on his way to A^irginia, passing through Maryland, and preaching from place to place, he came to Deer Creek. While here, he lodged in the old mansion of the Watters family ; where he wrote, on a pane of glass, with the point of a diamond, " Soft peace she brings wherever she arrives ; She builds our quiet as she forms our lives ; Lays the rough paths of peevish nature even, And opens in each heart a little heaven." Psa. xcix. 9, " Exalt Jehovah our God." J. P. (Joseph Pilmoor), June 30, 1772. 82 RISE OF METHODISM [1772. This has been read by many an itinerant Methodist preacher, who has lodged in the same house since it was written ; and, it is said, the pane of glass has been carefully preserved to this day, as a memento. In the latter end of July, 1772, Mr. Asbury left Burling- ton for New York. Ilis friend Sause, it seems, accompanied him. After spending a Sabbath with his friends on Staten Island, he came to the city. He also paid several preaching visits to New Rochelle, Kingsbridge, and other places in that region. He, also, took in New Town, on Long Island, where Captain Webb had successfully preached in 1767. The state of things in New York, at this time, was not the most pleasant. He says, " I found broken classes, and a dis- ordered society, so that my heart was sunk within me." He was charged with using Mr. Newton, one of the official members, ill ; and Mr. Lupton told him that he had preached the people away, and intimated that the whole work would be destroyed by him. It seems, that Mr. Asbury's strict attention to discipline, was the ground of dissatisfaction ; but, while this displeased some of the New York Methodists, it gave great satisfaction to Mr. Wesley, who, just at this time, appointed him his assistant, in the place of Mr. Board- man, as Mr. Wesley desired Messrs. Boardman and Pilmoor to return to England. As some of the stewards of the society had not given satisfaction to the society, of all the collections, Mr. Asbury appointed Mr. Chase or Chave, to take an account of the weekly and quarterly collections, — this was displeasing to some. Such was the state of things, that he thought it necessary to read Mr. Wesley's sermon on evil-speaking, to the society. Mr. Asbury was in New York at this time, about three months. It seems he had not much success ; and does not record any special religious prosperity. He was, however, discharging his duty as a pastor. It was his custom to attend the ministry of others, when he had opportunity. While in New York, he heard Dr. Ogilvie, and the Rev. Mr. Ingles, with considerable pleasure. While Mr. Asbury was using discipline in New York, the then successful, but afterwards unfortunate, Abraham Whitworth, was doing a good work in Jersey. Under his ministry, that remarkable man, Mr. Benjamin Abbott, was awakened, in September ; and a few weeks afterwards, was powerfully blessed, on Monday morning, October 12, 1772. 1772.] IN AMERICA. 83 In him, as the sequel of his subsequent life showed, Method- ism had found a mystic Samson. Mr. Boardman, it seems, succeeded Mr. Ashury in New York ; Mr. Wright was assigned to Philadelphia, and Mr. Asbury to Maryland, where John King, Strawbridge, and others, were laboring. Messrs. Pilmoor, Williams, and Wat- ters were in Virginia. In the last of October, Mr. Asbury, in company with Mr. Sause, set out for Maryland. Passing through Philadel- phia, Chester, and New Castle — where he found a few Methodists — he came to Bohemia Manor, and preached at Mr. Hersey's, and at another place. He also visited Messrs. Ephraim and Robert Thompson; these were already friends; and the latter became a Methodist, and was long the host of Mr. Asbury and other preachers ; and may be regarded as the germ of Methodism at Bethel, on Back Creek. At this time, their father was living, a hundred years old, as he informed Mr. Asbury ; and that his father attained to the age of one hundred and nine, and never needed the use of spectacles. Brother Samuel Thompson, a relative of theirs, is still living in the same place. Crossing the Susquehanna, Mr. Asbury found comfort- able quarters at friend Nathaniel Giles's ; where they had a family meeting, at which Richard Webster gave a moving exhortation. Mr. Asbury preached his first sermon on the Western Shore of Maryland, at Rock Run. From here he went, in company with Mrs. Giles and her brother, to Deer Creek, where he preached with liberty, at Mr. Morgan's. His next appointment was at Samuel Litten's — a convert from among the Quakers. The next day, he and his company went to Henry Watters's, where they had a powerful meet- inor ; several from Mr. Moro-an's were there. Here he was at headquarters, and found many warm in their first love, as there had just been a great reformation. Here he met with Nicholas Watters, who was then an exhorter. His next preaching place was at Samuel Forward's, where he had many people. November 8, Lord's Day. There was a melting time while he preached again at Henry Watters's. In the after- noon, he preached with liberty at Richard Webster's, an- other exhorter ; and in the evening of the same day, he had many to hear him at the widow Bond's. Tuesday, 10. He preached to many people, with liberty, at Charles Baker's, and at J. Moore's. Wednesday, 11. Many attended at Mr. Sinclair's. His congregation was, 84 RISE OF METHODISM [1772. also, large at Aquila Standford's. Next day, he preached at Brother Galloway's ; and, also, at Brother Chamber- lain's. The next appointment, according to his Journal, was at Mr. G.'s (probably Gatch's), where many attended the word. His congregation was also large at John Colgate's. He observes, " This man's friends have rejected him on account of his religion:" it seems, because he had become a Methodist. He then rode to Richard Owens's, the first native American Methodist preacher. It appears that he spent the following Sabbath, laboring among the Ow^ens's. November 18. He went to Mr. Straw^bridge's. " Here we had Dr. Warfield, and several polite people, to dine with us. I spoke to the ladies about head-dresses ; but the doctor vindicated them. We then rode to Friend Durbin's. 19. Friend Durbin and I set off for Fredericktown. We came to George Saxton's ; many people came to hear me in the town of Frederica" (Fredericktown, now Frederick City). Sunday, 22. He was for the first time at the Log Meet- ing-house, at Pipe or Sam's Creek. After preaching there, he set off to fill another appointment. John and Paul Ha- gerty, and Hezekiah Bonham, accompanied him. At Mr. Durbin's, he had the Rev. Benedict Swope, of the German Reformed Church, to hear him. He speaks of preaching at Winchester; but this must be a misprint — more likely Westminster. From here, he returned to Richard Owens's ; and preached, with much feeling, to many people. 24. " We rode twenty miles to my old friend, Joshua Owens (father of Richard) — the forest-home for the Methodists at that time — and found a very agreeable house and family. The old man is an Israelite indeed. He w\as once a serious Churchman, who sought for the truth ; and now God has revealed it to him. The Lord has, also, begun to bless his family. He has one son a preacher ; and the rest of his children are very thoughtful. Though it w^as a very rainy day, there were many people, and my heart w^as greatly enlarged towards them in preaching." 25. " The congre- gation was also large at Mr. Samuel Merryman's, and the Lord was with me. At Mr. Evans's, the congregation was small." The following Sabbath he spent in Baltimore. Monday, December 1, he preached at Nathan Perrigau's, and at Wm. Lynch's. The next day, at Joppa, to many people from town and country. From here, he went to James Presbury's. and preached with power to many people. Then, 1772.] IN AMERICA. 85 went into the Neck, and preached (probably at James Baker's,) a heart-affecting sermon. He then returned to J. Presbury's, and, after preaching there again, went home with Mr. Josiah Dallam, and preached at his house; and the next day, at Moses Brown's. Lord's Day, December 7. He went to the Bush Forrest Chapel, which, at that time, had no windows or doors ; the weather was very cold ; his heart pitied the people, so exposed to the cold. Putting a handkerchief over his head, he preached two sermons, giving an hour's intermission ; and such was the eagerness of the people to hear the word, that they waited all the time in the cold. Mr. Asbury had now gone round that part of his circuit which lay on the western shore ; and now, in company with John King, he crossed the Susquehanna, to visit that part of it which lay on the Peninsula, between Chester river and Wilmington. His circuit, which lay in six counties, would be considered quite large at this day. Passing through Charleston and Elkton, they lodged at Robert Thompson's, at Back Creek. From here, he went to Bird's tavern, at the (now) Summit Bridge, for his trunk and box of books. " He then went to Solomon Hersey's, and preached ; after- wards, spoke to each one concerning the state of his soul ; this is the first statement we meet with that looks like a class- meeting, held on the Eastern Shore of Maryland. On his way to Georgetown, he found a large house on Bohemia, belonging to Mr. Bayard, where Mr. Whitefield had preached ; here, it seems, he preached. Then, proceeding on to John Randle's, he preached to many people, rich and poor. After preaching at John Randle's, he went twelve miles lower into the county, to the neighborhood of Hinson's Chapel, where he had many great people to hear him. Here he was met by Mr. Read, a church minister, who wished to know who he was, and whether he was licensed. He spoke great, swelling words, saying he had authority over the people, and was charged with the care of their souls; and, that he (Mr. A.) could not, and should not preach ; and, if he did, he would proceed against him according to law. Mr. Asbury informed him who he was, and that he came to preach, and would preach ; and wished to know if he had authority over the consciences of the people, or was a justice of the peace. He charged Mr. Asbury with making a schism. Mr. A. replied that he did not draw people from the church, and asked him if his church was open for him to preach in ; and further told him, he came to help him. Mr. Read replied 86 RISE OF METHODISM [1772 that he had not hired him for an assistant, and did not want his help ; he also charged Mr. Asbury with hinder- ing people from their work. Mr. A. wished to know if fairs and horse-races did not hinder them ; and, that he came to turn sinners to God. Mr. R. wished to know if he could not do that as well as Mr. A. After Mr. Asbury went into the house, and began to preach, and urge the people to repent, and turn from their transgressions, Mr. R. came into the house, in a great rage, endeavoring to prevent his preach- ing. After the service was over, Mr. Read went out, and told the people they did wrong in coming to hear him ; and raised other false objections ; but, all his efforts did not stop the people from hearing, nor prevent a Methodist society from being raised up in that place. Mr. Asbury was the first Methodist preacher in this neighborhood ; his praise did not arise from his being a pioneer, but from his skill in per- fecting the work begun by others, by applying the rule and line of discipline. After this controversy with Mr. Read, Mr. Asbury returned and preached at John Randle's. The following Sabbath, he was preaching twice at Robert Thompson's school-house, and once at S. Hersey's, on Bohemia. At Newcastle, he preached to many people. At Mr. Stedham's, at Wil- mington, he had but few hearers. After preaching at Mr. Tussey's, he went to Isaac Hersey's, and preached to many people. Returning to Newcastle, he met a large congrega- tion, and then went to Bohemia and preached again. On his Avay to the Susquehanna, he was requested to visit a Mrs. Thomas, who was dropsical. Crossing the river, he came to his quarterly meeting, at J. Presburv's, in Christmas week, 1772. The spiritual and pecuniary work of the quarterly meeting having been attended to, the preachers were appointed to their work, by Mr. Asbury, who was now Mr. Wesley's assistant, as follows, viz. : — Brother Strawbridge and Brother Owings to Frederick county. Brother King, Brother Web- ster, and Isaac Rollins, on the Peninsula; and Mr. Asbury, in Baltimore and Hartford county. Love and peace reigned at this meeting. There were twenty pounds of quarterage brought to this meeting. Mr. Strawbridge received eight pounds, and Messrs. Asbury and King each six pounds. At this time, th^re were ten or twelve native exhorters and local p.reachers raised up in Maryland, such as Richard Owings, William Watters, Richard Webster, Nathaniel Perri- gau, Isaac Rollins, Hezekiah Bonham, Nicholas Watters, 1772.] IN AMERICA. 87 S. Stephenson, J. Presbury, Philip Gatch, and, probably, Aquila Standford and Abraham Rollins. CHAPTER XIII. In the beginning of 1772, the Rev. Robert Williams went to Norfolk, Virginia, where he had the steps of the com't- house for his pulpit, and a rude audience to preach to. As he was the first Methodist preacher they had heard, and his manners and expressions at all times odd, for a preacher, some were ready to conclude he was a maniac ; but, after they had given him a further hearing they formed a more correct judgment of him. He continued several weeks laboring with success in and about Norfolk and Portsmouth, and then came to Philadelphia, where he met Mr. Asbury and some others of the preachers, giving a "flaming account of the work in Virginia. Many of the people were ripe for the Gospel, and ready to receive us:" this was in April, 1772. Mr. Pilmoor followed him, and remained in Norfolk, Ports- mouth, and the adjacent parts of Virginia, until the end of the year. Having spent the summer in the North, in October of this year, Mr. Williams, taking with him the Rev. William Wat- ters, who now began to itinerate, returned to Virginia, where they continued until September, 1773. Leaving Mr. Watters to labor in and about Norfolk and Portsmouth, Mr. Williams moved down South-west, as providence opened the way. During the winter and following spring, he came into the region of Petersburg, where Mr. Nathaniel Lee, (who had, in the latter end of 1772, found the pearl of great price,) lived. Soon after, he became acquainted with the evangelical Mr. Jarratt. Mr. William Watters was the first native American that became a regular itinerant Methodist preacher. He was born in Baltimore county, Maryland, October 10, 1751. His parents belonged to the Church of England, to which church he was brought up. His father died when he was two years old : he was the youngest of nine children. In July, 1770, he first heard the Methodists preach, and in May, 1771, in the same house in which he was born a child of wrath, he was born a child of God, in his twentieth year. 88 RISE OP METHODISM [1772. His conversion "was remarkably clear : " A divine light beamed through his soul, and soon encircled him round," as it seemed to him, "exceeding in brightness the noon-day sun, and he rejoiced in hope of the glory of God." He cast in his lot among the Methodists, and soon, like the rest of them, was heard praying without a book, which, in that age and place, was regarded as a marvellous act, and in the estimation of many, invested the Methodists with a sacredness of character which inspired veneration for them. In April, 1772, he became an exhorter, and in October, 1772, being twenty-one years old, he left his weeping mother and relatives, and in company with Mr. Williams set out for Virginia. Reaching Baltimore, he preached his third sermon from a text. They journeyed on through Bladensburg, Georgetown, Alexandria, King William's county, &c., offering Christ publicly and privately to the people, many of whom had never seen or heard a Methodist preacher before, until they arrived in Norfolk. Here he was kindly received by the Methodists, but found them unlike the warm zealous brethren that he had left in Maryland. After spending some time in Norfolk and Portsmouth, he went into the country to form a circuit. After spending nearly a year in Virginia he returned home. On his way home, it appears, that he became acquainted with the Adams family of Fairfax county, into which Methodism was introduced about this time ; and into which he afterwards married. In September, 1773, he reached home. "An Irishman, called Captain Patton, at Fell's Point, was the first to open his house ; this door was opened about 1772 ; and when his house was too small to hold the hearers, a sail- loft at the corner of Mills and Block streets was occupied. The same year, Mr. William Moore, of Baltimoretown, opened his house, at the south-east corner of Water and South streets, for preaching ; also, Mrs. Triplett, a member of the German Reformed Church, opened her dwelling, at the corner of Baltimore street and Triplett's alley." At this time, Methodism at the Point, was in advance of that in Baltimore- town. See the account of early Methodism in Baltimore, by the Rev. Wm. Hamilton, in the Quarterly Review for July, 1856, from which the above facts are taken. Mr. Asbury's first visit to Baltimore, was about the mid- dle of November, 1772 ; see his Journal, vol. i. p. 33. He w^ent in company with John King, and stayed all night, but says nothing of preaching, by either of them. On Satur- day, 28th of the same month, he says, " I preached at the Point the first time." " Lord's Day, 30th, I rode to the Point 1772.] IN AMERICA. 89 and aftor preaching to a large congregation, returned to town, and dined with Win. Moore. I preached in town both at three and six o'clock." See his Journal, vol. i., p. 34. We will here enrol a few names of those who first rallied around Methodism at Fell's Point, and in Baltimoretown. We have already stated that Captain Patton was the first to open his house, at the Point, for preaching. Some time afterwards, when the first Methodist chapel was founded at the Point, we find the worthy names of Jesse Hollingsworth, George Wells, Richard Moale,* George Robinson, and John Woodward, engaged in this enterprise ; we must, therefore, regard them as Methodists, who, probably, belonged to the Point ; also, their families. In Baltimoretown, we have already noticed the name of Mr. William Moore, who was the first to have Mr. Asbury preach in his house. He was the first influential man in the town who united with the Methodists. He became a useful preacher, and did much good. After some years, he became a lawyer ; and towards the end of his life he settled in New York state. For some reason, he left the Methodists. His son, Philip Moore, Esq., of Baltimore, was a warm friend of the Methodists all his life. There was a Mrs. Moore, who had a short but brilliant career among the Methodists. " Some two weeks before her death, she was so filled with the pure and perfect love of God, that henceforth her w^ords were clothed with divine power, and melted the hearts of all that visited her ; she was like a living flame, longing to be dissolved and be with Christ. Just before she expired, she said to her sister, ' Draw near, and I will tell you what praise, what music I hear.' Then pausing aw^hile, she said, ' I am just now going ; I cannot stay; farewell! farewell! farewell!' and without sigh or groan, expired. Her death was improved by a discourse from Mr. George Shadford. Mr. Philip Rogers, then a young man, was the next man w^ho stood up with Mr. Moore for Methodism, in Baltimore ; these two were right-hand men of Mr. Asbury. Mrs. Rogers, the mother of Philip Rogers, was another available supporter of the infant cause. Mr. Samuel Owings, with the above-named, was a spiritual son of Mr. Asbury, and a leading man in the beginning. His first wife had been a member of the German Reformed Church, where she earnestly sought the comfort of 'religion, until she obtained it. On telling her minister of her enjoy- * Ellen Moale was the first child born in Baltimore. "AVatson's Annals," vol. i., p. 513. 8^- 90 RISE OF METHODISM [1772. ments, he thought her beside herself; but, when she heard the Methodists, she at once found out that her experience was identical with theirs ; she united with them, and was one of the earlj female class-leaders in Baltimore. We have noticed Mrs. Triplett, as the second person who opened her house for preaching. As Bishop Asburj per- formed the funeral solemnities of this "dear old friend" of his, in 1791, we must conclude that she left the German Re- formed Church (though we have not seen it explicitly de- clared), and was one of the early and zealous advocates of Methodism. Mrs. Rachel Hulings appears to have been one of the most useful females in Baltimore, at that early day. After Mr. Asbury had spent his first Sabbath in the town, we learn from his Journal, that she, in company with Mrs. Rogers and the widow White, accompanied him to N. Perrigau's, where he preached to a large number of people. Thence to Wm. Lynch's, to whom he was introduced by Mrs. Hulings. In a subsequent part of his Journal, we find her, in company with Mr. Asbury, visiting the friends at New Mills, in New Jersey. It appears that she travelled about extensively, aid- ing the good work. Among Mr. Asbury's early and valued friends in Balti- more, was a Mrs. Chamier. This friend and supporter of Methodism went to Abraham's bosom in 1785 ; Bishop As- bury officiated at her interment. Mrs. Martha F. Allison joined the Methodists in 1770 ; but, as it seems there was no society in Baltimore so early, we suppose she was a member, at first, somewhere else. She was, however, for several years, a class-leader among them in Baltimore. In 1797, Bishop Asbury preached her funeral sermon. She was a woman of good sense, and equally good piety. At a later date, there were such names as Hawkins, For- nerden, McCannon, and Chamberlin, who were distinguished as leaders of classes and prayer meetings in Baltimore. It was not until the beginning of 1773, that the first classes were formed in Baltimore. Mr. Asbury says, " Janu- ary 3d, 1773 — after meeting the society, I settled a class of men ; and on the following evening a class of women." He appointed one of the females to lead the women ; but which of them; we cannot say. As for the men, he found it diffi- cult to make a suitable selection ; and we hear him saying, " The little society has suffered for want of a suitable person to lead it ; surely there will be good done here, or the place 1773,] IN AMERICA. 91 must be given up." Such was his doubt of Baltimore, which has since been considered the citadel of Methodism. About the month of November, 1773, one year after Mr. Asbury first visited Baltimore, he, " assisted by Jesse Hol- lingsworth, George Wells, Richard Moale, George Robinson, and John Woodward, purchased (at five shillings) the lot, sixty feet on Strawberry alley, and seventy-five feet on Fleet street, for a house of worship — where the church now stands; the only original edifice of the kind of religious denomina- tion in Baltimore. The following year, Mr. Wm. Moore and Mr. Philip Rogers took up two lots of ground, and erected a church in Lovely Lane. Which of these two churches was first finished, is not quite certain ; tradition says the latter. The Lovely Lane Church was founded April 18th, 1774. See Rev. W. Hamilton's article for the Quar- terly, for July, 1856. The first Conference which met in Baltimore, in 1776, sat in the Lovely Lane Chapel ; and, as Brother Hamilton calculates, it was made up of twenty-three itinerants. It was in this chapel the Conference of sixty preachers sat when the Methodist Episcopal Church took being. We learn from Dr. Coke's Journal, that this place of worship was re- fitted up for this important convocation ; some of the seats, which before were only common benches, had backs put to them ; a gallery was put in it ; and, for the first time, it had a stove in it to warm it. This case, as well as others that might be cited, shows that the early Methodists, when met together for worship, did not depend upon material fire to warm them, but they sought the mystic fire of the Holy Ghost. In 1785, the Lovely Lane Chapel was sold, and through the influence of Dr. Coke, the brethren in Baltimore were prevailed on to erect the Light Street Church. CHAPTER XIV. "Memoirs of the Rev. Philip Gatch," prepared by the Hon. John M'Lean, LL.D., throws much light on the early history of Methodism in Maryland, New Jersey, Virginia, and Ohio. We shall make use of it in order to bring the histoi-y of Methodism consecutively before the reader. . About 1725, the Gatch family emigrated from Prussia, \ and settled near Baltimore, in Maryland. In 1727, the i 92 RISE OF METHODISM [1772. patriarch of this family obtained from the Hon. Leonard Calvert, governor of the province of Maryland, a passport, securing to him the privilege of free travelling in the pro- vince. In 1737, he purchased a farm in the neighborhood of Baltimoretown, which was owned by his son, George Gatch, the father of Philip Gatch, the subject of this sketch. The farm, retaining its name, "The Gatch Farm," is still in the family, and on it still stands the " Gatch Church," the first Methodist meeting-house built in the neighborhood. The father of the Rev. Philip Gatch served a fixed time to pay for his passage to America. Other boys came to this country at the same time and by the same means ; they were cruelly beaten by their owners for no other offence than con- versing together in their vernacular tongue. He married a Miss Burgin, whose ancestors came from Burgundy, and settled in Maryland, near Georgetown, in Kent county, not far from Sassafras Biver. They were members of the National Church — what is now the Protestant Episcopal Church. The Bev. Philip Gatch was born in 1751, and was seven months and two weeks older than the Bev. William Watters, who w^as born on the 16th of October of the same year. These two were the first native American Methodist itine- rants. Mr. Gatch says, " I learned to read when quite young ; took delight in my books, especially those which gave a his- tory of the times of pious persons. A sister older than myself used to watch over me with tender regard. Once, when I used a bad word, the meaning of which I scarcely understood, she reproved me in such a manner as to make a deep and lasting impression on my feelings ; my conscience was tender, and I felt great pain of soul on account of it. I seldom omitted my prayers ; hated sinful acts in general ; feared the Lord, and wished to serve Him — but knew not how ; all was dark ; priests and people, in this respect, were alike. " When in my seventeenth year my mind became less con- cerned for my future state than formerly. This was produced by vain and wicked associations ; but God, in his mercy, soon arrested me in this dangerous situation. I was prostrated upon a bed of affliction, and a beloved sister, about the same time, was called into eternity. Soon after this an uncle died suddenly. These visitations greatly alarmed me. The subject of death and judgment rested with great weight upon my mind. These impressions were strengthened by reading 1772.] IN AMERICA. 93 the Whole Duty of Man and Russel's Seven Sermons. I mourned in secret places, often wished I had never been born. I could see no way of escape ; death and judgment, and, what was still worse, a never-ending eternity of pain and misery, were constantly before me. At this time the state of my mind became visible to others. My father became concerned about my situation ; but such was his ignorance of spiritual things, that all he could do for me was to caution me against carrying the matter too far. Having no one to instruct me, a wicked and deceitful heart to contend with, vain and un- godly examples before me, I was constantly led astray. " By experience I learned that the pleasures of sin were delusive, of short duration, and that they always left a sting behind them. I found, too, that my fallen and corrupt nature was strengthened by the indulgence of evil propensities. To counteract these, I determined to try a course of self-denial. I resolved to break down the carnal mind by crucifying the flesh, with its lusts and affections. I found this course to be of great service to me. All this time I had not heard a Gospel sermon. I had read some of the writings of the Society of Friends, and had a great desire to attend their meetings, but had not the opportunity. I felt that I had lost my standing in the Established Church by not performing the obligations of my induction into it, and this was a source of great distress to me. I desired rest to my soul, but had no one to take me by the hand and lead me to the fountain of life. From the errors of my ways it seemed I could not escape. " I was alarmed by dreams, by sickness, and by various other means, which were sent by God, in his mercy, for my good. Indeed, from a child, the Spirit of grace strove with me ; but great was the labor of mind that I felt, and I did not know the way to be saved from my guilt and wretchedness. It pleased God, however, to send the Gospel into our neighbor- hood, in January, 1772, through the instrumentality of the Methodists. Previous to this time, Robert Strawbridge, a local preacher from Ireland, had settled between Baltimore and Fredericktown, and under his ministry three others were raised up — Richard Owen, Sater Stephenson, and Nathan Perigo. Nathan Perigo was the first to introduce Methodist preaching in the neighborhood where I lived. He possessed great zeal, and was strong in the faith of the Gospel. I was near him when he opened the exercises of the first meeting I attended. His prayer alarmed me much ; I never had witnessed such energy nor heard such expressions in prayer 94 RISE OF METHODISM [1772. before. I was afraid that God would send some judgment upon the congregation for my being at such a place. I attempted to make my escape, but was met by a person at the door who proposed to leave with me ; but I knew he was wicked, and that it would not do to follow his counsd, so I returned. " The sermon was accompanied to my understanding by the Holy Spirit. I was stripped of all my self-righteousness. It was to me as filthy rags when the Lord made known to me my condition. I saw myself altogether sinful and helpless, while the dread of hell seized my guilty conscience. Three weeks from this time I attended preaching again at the same place. My distress became very great ; my relatives were all against me, and it was hard to endure my father's opposition. He asked me what the matter was, but I made him no answer, as I thought others saw my case as I felt it. He said I was going beside myself, and should go to hear the Methodists no more ; that his house should not hold two religions. I thought this was no great objection, fearing there was little religion in the house ; but I made no reply, still intending to attend preaching as I should have opportunity. "It afterward occurred to me that I had heard of the Meth- odists driving some persons mad, and began to fear it might be the case with me. I had often been distressed on account of sin, but I had never realized before the condition I was then in. This gave the enemy the advantage over me, and I began to resist conviction, determining, however, that I would live a religious life ; but how soon did I fail in my purpose ! I was about five weeks in this deluded state. the patience and long-suff'ering of God ! He might in justice have cut me down as a cumberer of the ground. This I felt and feared. I was aroused from seeing a man who was very much intoxicated, in great danger of losing his life, and, as I supposed, of going to hell. The anguish of my soul now became greater than I can describe. "I again went to hear Mr. Perigo preach, and felt con- founded under the word. The man at whose house the meeting was had found peace. After preaching he followed me into the yard, and while conversing with me his words reached my heart ; it was tendered, and I wept. Before I got home my father heard what had taken place, and he, with several others, attacked me ; but the Lord helped me, so that with the Scriptures I was enabled to withstand them. "My friends now sought in good earnest to draw me awny from the Methodists, bringing many false accusations against 1772.] IN AMERICA. 95 them ; but I concluded, be it as it may be with them, it was not well with me. My cry was day and night to God for mercy. I feared that there was no mercy for me, I had neglected so many calls from God, that I feared that he had now given me over to hardness of heart, and that my day of grace was for ever gone. I continued under these awful apprehensions for some time. " On the 26th of April I attended a prayer meeting. After remaining some time, I gave up all hopes, and left the house. I felt that I was too bad to remain where the people were worshipping God. At length a friend came out to me, and requested me to return to the meeting ; believing him to be a good man, I returned with him, and, under the deepest exercise of mind, bowed myself before the Lord, and said in my heart. If thou wilt give me power to call on thy name, how thankful will I be ! Immediately I felt the power of God to affect my body and soul. It went through my whole system. I felt like crying aloud. God said, by his Spirit, to my soul, ' My power is present to heal thy soul, if thou wilt but believe.' I instantly submitted to the operation of the Spirit of God, and my poor soul was set at liberty. I felt as if I had got into a new world. I was certainly brought from hell's dark door, and made nigh unto God by the blood of Jesus. " ' Tongue cannot express The SAveet comfort and peace Of a soul in its earliest love.' "Ere I was aware I was shouting aloud, and should have shouted louder if I had had more strength. I was the first person known to shout in that part of the country. The order of God differs from the order of man. He knows how to do his own work, and will do it in his own way, though it often appears strange to us. Indeed, it is a strange work to convert a precious soul. I had no idea of the greatness of the change, till the Lord gave me to experience it. A grateful sense of the mercy and goodness of God to my poor soul overwhelmed me. I tasted and saw that the Lord was good. " Two others found peace the same evening, which made seven conversions in the neighborhood. I returned home happy in the love of God. I felt great concern for my parents, but I knew not what would be the result of my change. My father had threatened to drive me from home, and I knew that he was acquainted with what had taken 96 RISE OF METHODISM [1772. place the night before, for he heard me in my exercises near three-quarters of a mile, and knew my voice. But God has his way in the whirlwind, and all things obey him. Up to this time my father was permitted to oppose me, but now God said by his providence to the boisterous waves of perse- cution, Thou shalt go no farther. He said to me, while under conviction, ' There is your eldest brother ; he has better learning than you, and if there is anything good in it, why does he not find it out?' That brother was present when I received the blessing, and became powerfully converted. My father inquired of him the next morning what had taken place at the meeting ; he gave him the particulars, and wound up by saying, if they did not all experience the same change they would go to hell. This was a nail in a sure place. My father had dreamed, a short time before, that a sprout grew up through his house, and that its progress was so rapid he became alarmed for the safety of his house ; he wanted to remove it, but was afraid to cut it down lest the house should be destroyed by the fall. He found an inter- pretation to his dream in what was taking place in the family. Mr. Perigo had made an appointment for Monday evening, half way betw^een his own house and my father's, for the accommodation of two neighborhoods. At this time we had no circuit preaching, and he began to be pressed by the many calls made on him by those who were perishing for the bread of life. " My brother and I attended the meeting, and it was a blessed time ; several w^ere converted. At the request of my brother, Mr. Perigo made an appointment to preach at my father's on the ensuing Thursday evening. My brother proposed to me to have prayers with the family on Tuesday evening. I felt diffident in taking up the cross, but told him if he could induce two of the neighbors to come in and join us, I would try. The neighbors came at the time appointed ; the family were called together as orderly as if they had always been accustomed to family worship. I read two chapters, and then exhorted them to look to God in prayer, assuring them that he w^ould not suffer them to be deceived. The Lord blessed me with a spirit of prayer, and he made manifest his power among us. I rose from my knees and spoke to them some time, and it had a gracious effect upon the family. Thenceforward we attended to family prayer. " Mr. Perigo, according to his appointment, preached, and spent some time in conversation with my parents. He formed two classes in the neighborhood, and established a prayer 1772.] IN AMERICA. 97 meeting, at which both classes came together. By this time many had experienced religion. My parents, and most of their children, a brother-in-law, and two of his sisters, in about five weeks, had joined the church. The work was great, for it was the work of God. In our prayer and class meetings I sometimes gave a word of exhortation, and was blessed in so doing. After some time, my mind became exercised on the subject of extending my sphere of action, and becoming more public in my exercises. When I first began to speak a little in our neighborhood meetings, I entertained no such thoughts ; but now my impressions be- came so strong that my mind was thrown into great conflict. I felt such great weakness that to proceed appeared to be impossible ; to draw back was a gloomy thought. My com- forts failed, and I sank into a state of despondency. I endeavored to stifle those impressions, but they would return with increased force, and again a sense of my weakness would sink my feelings lower than ever. I knew not what to do. I read the first chapter of Jeremiah, portions of which seemed to suit my condition. I then concluded if the Lord would sanctify me, I should be better prepared to speak his word. I prayed that the impression to speak the word of the Lord might be removed from my mind, and that he would give me to feel the need of being sanctified. My prayer was heard, and he granted my request. I labored under a sense of want, but not of guilt. I needed strength of soul. God knew that it was necessary for me to tarry in Jerusalem till endued with power from on high. The struggle was severe but short. I spent the most of my time in prayer, but sometimes only with groans that I could not utter. I had neither read nor heard much on the subject, till in the midst of my distress a person put into my hands Mr. Wes- ley's sermon on Salvation by Faith. The person knew nothing of my exercise of mind. " I thought if salvation was to be obtained by faith, why not now ? I prayed, but the Comforter tarried. I ]orayed again, and still the answer was delayed. God had his way in the work; my faith was strengthened and my hope revived. I told my brother that I believed God would bless me that night in family prayer. He knew that my mind was in a great struggle, but did not know the pursuit of my heart. In the evening, while my brother-in-law prayed with the family, a great trembling seized me. After it had sub- sided, I was called upon to pray. I commenced, and after a few minutes I began to cry to God for my own soul, as if 9 98 RISE OF METHODISM [1772. there was not another to be saved or lost. The Spirit of the Lord came down upon me, and the opening heavens shone around me. By faith I saw Jesus at the right hand of the Father. I felt such a weight of glory that I fell with my face to the floor, and the Lord said by his Spirit, ' You are now sanctified, seek to grow in the fruit of the Spirit.' Gal. V. 22, 23. This work and the instruction of Divine truth were sealed on my soul by the Holy Ghost. My joy was full. I related to others what God had done for me. This was in July, a little more than two months after I had received the Spirit of justification." * ;k * * * ;jj " In the course of the fall Mr. Asbury formed and travelled a circuit that included our neighborhood. He put into my hands Mr. Wesley's Thoughts on Christian Perfec- tion. This work was made a blessing to me. I found in Mr. Asbury a friend in whom I could ever after repose the most implicit confidence. On entering upon what I was now fully convinced was my duty, I concluded to go out of the neighborhood of my acquaintance, as it would be less em- barrassing to me. I had heard of a settlement in Pennsyl- vania, and concluded to make my way to it. I made known my purpose to Mr. Perigo. His only reply was, ' If you meet with encouragement you may make an appointment for me.' I received this as a sort of license, and immediately set out, accompanied by two friends. We reached the place, and applied to John Lawson, who was reported to be the best man in the settlement, and most likely to give the privi- lege of holding meetings at his house. This, however, he refused on doctrinal grounds, he being a Calvinist. This was a sore trial to me. He, however, extended to us the hospitalities of his house. " We had a great deal of conversation with him on the subject of religion, but mostly of a controversial character. While at his house one of my companions fell in with a man who lived near by, and stated to him my case. He said I should be welcome to hold meetings at his house. An appointment for me was circulated for the next day, it being the Sabbath. This was some relief to my mind. In the morning there was a severe snow-storm, which was gratify- ing to me, as I supposed there would be but a small number at the meeting. The people, however, began to assemble rapidly, and I concluded they were the largest persons I had ever seen. I arose, gave out a hymn, and the friends who accompanied me sang it. I then prayed and proceeded to 1772.] IN AMERICA. 99 give an exhortation. The Lord gave me great strength of soul. I arose above my weakness, and felt my way was of God. " I made an appointment for Mr. Perigo, visited two other places, and returned home. This was in the latter part of 1772. I now gave out an appointment in ray father's neigh- borhood, and felt that I was called to exercise the gift of exhortation. I had many calls to attend meetings in the surrounding country ; for in those days the word of the Lord was precious. The day before Mr. Perigo should start to fill his appointment in Pennsylvania, he came to my father's to let me know he had to attend court, and could not go. He did not ask me to go, but I concluded that I would try it again. I set out with another lad, and the first night we lodged with a man who knew our parents. The family was kind to us, and many inquiries were made of us. The man was orderly, and, like Lydia, received the word of the Lord with his household. " After we had prayed with the family we were taken to an out-house to sleep, which was anything but comfortable. Flesh and blood complained, but the Lord said to me that ^' the Son of man had not where to lay his head." Most unexpectedly this was made to me one of the sweetest night's lodgings I ever enjoyed. Thus can God overrule for good prospects the most discouraging. The next day, on our way to the appointment, we overtook John Lawson and a large company with him. The congregation w^as large, and gave good attention to the things that were spoken. I had a small circuit in this part of the country till the next fall. The people had different professions among them, but little religion. They were as sheep having no shepherd. They submitted to the Gospel yoke, and the Lord raised up two preachers from among them." "In the summer of 1772 there was a strange phenomenon in the heavens. A light appeared to break through the sky in the east, to the appearance of the eye covering a space as large as a common house, varying in its difi'erent hues. This light became more frequent and awful in its appearance in the progress of time. Sometimes it would present a sublime aspect. A pillar or cloud of smoke would seem to lie beneath, while frightful flames would appear to rise to a great height, and spread over an extensive space ; at other times it would look like streams of blood falling to the earth. "While God was thus revealing his glory and majesty to 100 RISE OF METHODISM [1772. the natural eye, there was great outpouring of the Spirit in different parts of the country. Many precious souls were converted ; many preachers were reared up who run to and fro ; and the knowledge of God was greatly increased in the earth. I could but think there was in the prophecy of Joel an allusion to these times — chap. ii. verse 28 — 'I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy ; your old men will dream dreams, your young men shall see visions ;' 29, 'And also upon the servants,' &c. ; 30, ' And I will show wonders in the heavens, and in the earth blood and fire and pillars of smoke.' " CHAPTER XV. The Rev. Robert Williams spent the principal part of the year 1773 in Virginia, preaching with great success. He may have crossed the southern line of Virginia, and preached in North Carolina. He also formed several societies in Virginia, in the course of the year, in addition to the two or three he formed in 1772. In the beginning of 1773, Mr. Pilmoor went south as far as Charleston, Savannah, and Mr. Whitefield's orphan house. While he was absent from Norfolk, his place was filled by the Rev. William Watters. At that time Norfolk was con- sidered a place of uncommon wickedness ; and, when the town was burned by the savage Dunmore in 1775, many were disposed to regard it as a judgment for its many sins. When Mr. Pilmoor arrived at Portsmouth, on his return from the South, he heard two men swearing horribly. He lifted up his hands and exclaimed : " If I had come here blindfolded I should know I was near Norfolk." While Mr. Pilmoor was absent, the church minister of Norfolk attacked, what he was pleased to call the enthusiasm of the Methodists, in a sermon on ''Be not righteous overmuch." He told his hearers that he knew from experience the evil of "being over righteous. This was what the people, who knew his manner of life, had not suspected. An appoint- ment was made by Mr. Pilmoor to preach on " Be not over much wicked," as an offset to the parson's discourse. He had a large audience. After telling them that a certain divine of that town had given a solemn caution to the people against being over righteous, he lifted up his hands, and 1773.] IN AMERICA. 101 with a very significant countenance, exclaimed: "And in Norfolk he has given this caution !" The action and excla- mation being suited to each other, they came down like an avalanche on the congregation, and, with the sequel of the discourse, swept away the effect of the parson's sermon. We left Mr. Asbury at the Christmas quarterly meeting at Brother Presbury's. Let us follow him a little further in his labors in 1773. In the region of Mr. Dallam's, he heard the Rev. Mr. West preach, and received the sacrament at his hands. Beginning at Bush Forrest, he went to Barnet Preston's, widow Bond's, Aquilla Standford's, J. Moore's, J. Baker's, Mr. Sinclair's, Mr. Chamberlain's, Mr. Gallo- way's, John Murry's (a new appointment), Mr. Colgate's, Captain Patton's (at the Point), Baltimore, S. Stephenson's, N. Perrigau's, Simms's, Samuel Merryman's, J. Presbury's, Daniel Ruff's (this is the first time we meet with this worthy name), Josiah Dallam's, Moses Brown's, Samuel Litten's (this brother, or one of the same name, entertained Bishop Asbury, in the region of Pittsburgh, several years after this date), and Samuel Forward's ; this was one round on his circuit of about twenty-four appointments. His congrega- tions were generally large, and his meetings were often full of spiritual life. There was little, if any, discord among the Maryland Methodists at that day ; and the young con- verts were warm in their first love ; and, Mr. Asbury found it good to be among them. He began his second round at Barnet Preston's, and went next to J. Dallam's, then to Bond's, Mr. Duke's (a new place, this was the father of the Rev. Wm. Duke), James Baker's, Chamberlain's, Galloway's, Murry's, Colgate's, J. Owing's, Point, Baltimore, Perrigau's, Gatch's, Neck, Joppa, Presbury's, Ruff's, Deer Creek, Forward's (at this time he licensed William Duke, a lad of seventeen years, to exhort), Bush Forrest, Wm. Bond's (a new place), Mrs. Bond's, and Standford's. About the middle of February, 1773, Mr. Asbury em- ployed Mr. Moreton to draw up a deed for the house in Gunpowder Neck ; this was the third place of worship founded by the Methodists in Maryland. March 13. Meeting John King and R. Webster at Mr. Dallam's, they took sweet counsel together, and Mr. Asbury crossed the river for the Peninsula, preaching at Thompson's, Hersey's, Dixon's, at Georgetown cross-roads (a new place), Randel's, Hinson's neighborhood, Newcastle, Wilmington, and Isaac Hersey's. Then into Chester county, 9* 102 RISE OF METHODISM [1773. into new ground that had just been broken up by King, Webster, and Rollins. Marlborough, Thomas Ellis's, Wood- ward's, on Brandywine ; Samuel Hooper's, Tussey's, and Christiana Bridge. Returning by Bohemia, he crossed the Susquehanna, and held quarterly meeting on the western shore. Strawbridge, Owen, King, Webster, Rollins, and the whole body of exhorters and official members were present ; and, to crown all, the power of the Most High was among them in a glorious manner. Mr. Asbury started for Philadelphia, preaching at some new places, such as Red Clay Creek, and Mount Pleasant, above Wilmington. He continued his course as far as New York and Newtown, on Long Island, looking after the interests of Methodism ; also, into New Jersey, where he saw the Methodists found their first preaching-house. See his Journal, vol. i., p. 48. It was at this time that the preachers were planting Metho- dism in Chester county. Pa. What is now called the Grove Meeting, was founded ; and, he speaks of preaching in the same neighborhood. Soon after he preached in Germantown, for the first time. Daring the winter and spring of 1773, Messrs. Boardman and Wright were laboring, alternately, in New York and Pennsylvania ; also, in New Jersey, where they were assisted by Mr. Whitworth. In June, of this year, Mr. Asbury formed a society at New Rochelle, which soon numbered thirteen members ; this seems to have been the third society in the state following New York and Ashgrove. The New Rochelle society was made up of excellent materials. We have already seen how the Lord opened the waj^ for the Methodists in New Rochelle, when Mrs. Deveau was happily converted under the first sermon, in which " Free Grace," and a present salvation was offered to her, and all present, by Mr. Pilmoor. As this was the first family in this town that received the preachers, it was the gateway by which they had an abundant entrance into that part of the country. The war coming on, the preachers ceased to visit them. Mr. Peter Bonnette was their leader ; but, during the war he was obliged to fly both from them and his family. His family and Mr. Frederick Deveau's, were chief families in this society. Mr. Bonnette was a local preacher; and, after professing religion seventy-three years, he died triumphant in the Redeemer in 1823, at the age of eighty- seven. In 1788, Messrs. Bonnette and Deveau, assisted by 1773.] IN AMERICA. 103 others, erected a cliurcli in New Rochelle, whicli was the third place of worship the Methodists had in the state, fol- lowing Wesley Chapel, and Harper's on Long Island. Two of the travelling preachers were sons-in-law of Mr. Deveau. The Rev. Sylvester Hutchinson married his daughter Sarah. After enjoying religion for thirty years, she died in New York in 1802, and her funeral was preached by Mr. Asbury. Her sister Hester, was the wife of Rev. John Wilson, who was, at one time, one of the book stewards. On the 3d of June, 1773, Mr. Rankin, Mr. Shadford, Mr. Yearberry, and Captain Webb, arrived at Philadelphia. The following is a sketch of Mr. Rankin's life and experience previously to this date. Mr. Thomas Rankin was a native of Dunbar, in Scotland. When eleven years old, he was deeply affected, even to tears, on a sacramental occasion — when the thought first came into his mind, " If ever I live to be a man, I will be a minister ; for, surely, if any persons go to heaven, it must be ministers of the Gospel." Soon after, his father had him taught music and dancing, which he tells us he found, " Obliterated the good impressions that his mind had been affected with. Parents and guardians are not aware how soon young minds are ensnared and contaminated vfitli genteel accomplishments. I aver that young people are in the utmost danger from dancing and music ; and I have often been astonished that any parents professing godliness, should suffer their own children to be taught these thino;s, or turn advocates for them in others. The dancing-school paves the way for such scenes as both parents and children often have cause to mourn over." Such was Mr. Rankin's experience of the evil of dancing-schools. The first opportunity that Mr. Rankin had of conversing with experimental Christians, was with some of those soldiers that used to meet with John Haime, in Germany, who came to Dunbar and began to hold religious meetings. But, he did not understand them when they spoke of God's spirit bearing witness with their spirits that they were the children of God. Not long after, he was at a wedding, and joined in a country dance, when he became so much afi'ected with dread of mind, that he left the company and went out into the field. Several came to him and invited him to return to the house, and join in the dance; but, his reply was, "I will dance no more this day ; and, I believe I will never dance 104 RISE OF METHODISM [1773. any more as long as I live," which resolve, through grace, he was enabled to keep. About this time he had an opportunity of hearing Mr. Whitefield, with wonder and surprise ; and remembered more of his sermon than of all the sermons he had ever heard before. The plan of salvation by faith, was made so plain to him, that he sought the pardoning mercy of God with all his heart. He had not wrestled long, before his soul was overwhelmed with the presence of God, and he had a happy assurance that his sins were forgiven. Although he was somewhat intimate with the Methodists, and loved them, yet, he resolved, that if ever he preached, it should be in the Church of Scotland ; and he purposed entering college to prepare for the ministry, but in this he was disappointed. He next made a voyage to Charleston, South Carolina, as supercargo. This voyage, while it grati- fied his desire to see foreign countries, was no benefit to him as a Christian. In 1759 he became acquainted with Mr. Mather, a man *' more dead to the world, more alive to God, and more deeply engaged in his holy calling" than any he had seen before. He thought it an honor that this servant of God leaned ou his shoulder when he preached out of doors ; although, he was not pleased with some who were preparing to throw dirt at the preacher. He afterwards learned " to go through showers of dirt, stones, and rotten eggs." In 1761 he had his first interview with Mr. Wesley. He had, before this, read Mr. Wesley's published works, and had formed a most exalted opinion of him. When he saw him and heard his voice as he was ofiiciating in the market place at Morpeth, a crowd of ideas rushed upon him ; and while he gazed upon him his thoughts were, " And, is this the man who has braved the winter's storm and summer's sun, and run to and fro throughout Great Britain and Ireland, and has crossed the Atlantic Ocean to bring poor sinners to Christ ? And blessed be God that I was privileged to see this eminent servant of the Lord Jesus Christ." In the latter end of this year, or in the early part of 1762, Mr. Rankin went to London, where he had the benefit of Mr. Wesley's conversation and ministry. Having made known his willingness to be a travelling preacher, Mr. Wesley sent him into Sussex circuit. While in London, he paid marked attention to the close and pointed application to the consciences of the people, made by Messrs. Wesley and Max- field in their discourses, and in this matter made them his 1773.] IN AMERICA. 105 models. While in the Sussex circuit he saw much fruit of his labor. In one day, from twelve to twenty persons were brought to God. One of the persons visited on this day was Mr. Richardson, the curate of the parish, who shortly after- wards went to London and labored with Mr. Wesley, and was a burning and shining light to the day of his death. Mr. Rankin continued to labor from this time under the direction of Mr. Wesley, for eleven years, in England. In some circuits he saw great displays of saving grace — particu- larly in Cornwall, where he and his colleague added about a thousand to the societies. In 1772 he first met Captain Webb, at the Leeds Conference, when Mr. Wesley decided to send him to America, and he selected Mr. Shadford for his companion. Mr. and Mrs. Webb arranged ever}^ thing respecting their provisions, and in the spring of 1773 they sailed for America. As the vessel came up the Delaware river, Mr. Rankin thought " the spreading trees with their variety of shade, the plantations with their large peach and apple orchards, and fields of Indian corn, was the most lovely prospect he had ever seen." He considered the Hudson, the Delaware, and Susquehanna rivers, as grand beyond description.* What would his admiration and wonder have been could he have seen the Amazon, the Mississippi, the cataract of Niagara : and what may exceed them all in grand magnifi- cence — the Mammoth Cave of Kentucky ? After landing in Philadelphia, where he spent a few days, he visited New York, and then returned to Philadelphia and held his first conference. Mr. George Shadford was a native of Lincolnshire, in England — born January 19th, 1739. As he grew up, his innate depravity began to show itself in bad words, and in acts of cruelty to inferior creatures — he was, also, much given to Sabbath-breaking. Had there been no restraints upon him he might have become a confirmed sinner ; but, the fear of death, parental and ministerial influence, checked him. He wished the minister, the Rev. Mr. Smith dead, because he hindered his sports on the Lord's day. His father made him go to church on the Sabbath, and his mother insisted on his saying his prayers night and morning, and sent him to the minister to be catechized ; he was confirmed by the bishop, and afterwards received the sacrament. This solemn act caused him to weep and resolve on a new life, * Extracted from Mr. Wesley's Missionaries to America. 106 RISE OF METHODISM [1773. and had he been properly instructed he would have been able to give a reason of his hope, but for lack of this he yielded to the temptation, "you have repented and reformed enough," and soon he was as bad as ever — returning to his old sports of wrestling, running, leaping, foot-ball, and dancing, in which he excelled, being as active as if he had been a compound of life and fire. He next became a soldier. This almost distracted his parents, for whom he had a strong affection. Often when he heard the minister read the fifth commandment in church, " Honor thy father and thy mother, that thy days may be long in the land, &c.," with tears in his eyes he often said, "Lord, incline my heart to keep this law," believing a curse would rest on disobedient children. When quartered at Gainsborough, he first heard a Methodist preach, and was much struck with his manner. After a hymn was sung he began to pray extempore in such a way as Mr. Shadford had never heard before. Taking a Bible from his pocket the preacher read his text, and then replaced it whence it came. Mr. S. thought, " will he also preach without a book ? I did not suppose he had learned abilities, or had studied at either Oxford or Cambridge ; but, he opened the Scriptures in such a light as I never had heard. I thought it was the gift of God ; and, when he spoke against pleasure-takers, it brought conviction to my conscience, and I resolved to attend Methodist preaching, for I received more light from that sermon than from all that I had heard before." Having served his time as a soldier he returned home. As he was going home from a dance his thoughts were, " What have I been doing this night ? serving the devil ! The ways of the devil are more expensive than the ways of the Lord. It costs a man more to damn his soul than to save it." He remembered his vows that he had made to God, and thought he would serve the devil no more. This resolution was strengthened while he was walking and weeping in a grave- yard, reflecting on the dead — and particularly on the case of a young woman who had come to town to enjoy a good dance. After she had tripped over the room with her com- panions until twelve o'clock at night she took sick suddenly — was put to bed, from which she never rose. To her, death was unwelcome ! The feelings of this hour never fully left him until he was converted to God. While Mr. Shadford was in this serious state of mind, and before he had an assurance of God's favor, his parents were both taken ill ; he was greatly concerned for them. It was 1773.] IN AMERICA. 107 impressed on his mind, "go to prayer for them." He went up stairs, shut himself up in a room, and prayed fervently that the Lord would spare them four or five years longer. His prayer was answered: one lived about four years, and the other nearly five — and both were truly converted to God. About this time, Methodist preaching was established in his town, and a society raised up. "With this society he united, after he received the " Spirit of adoption," which was in 1762. Having obtained his father's permission, he held prayer in the family, which was made a blessing to him and his parents. Soon after he began to exhort ; and through his instrumentality his parents and several others obtained an evidence of God's favor. It was the practice of Mr. Shadford to reprove sin in all who sinned in his presence. His father was afraid, that if he reproved the customers who came to his shop it would cause him to lose all his business ; but, his reply was, " Father, let us trust God with all our concerns ; for none ever trusted the Lord and were confounded." Instead of losing, their business increased more and more. He had a relation — Alice Shadford, of whom Mr. Wesley says : " She was long a mother in Israel, a burning and a shining light, and unexceptionable instance of perfect love." She lived a single life, and after serving God for more than fifty years, went to paradise in her ninety-sixth year. This good woman prayed earnestly for twenty years for the con- version of George Shadford ; nor did she pray in vain. In the answer of this prayer of hers, a Christian of no ordinary degree was added to the flock of Christ, and a Gospel minister was raised up, who turned thousands of sinners to the Sa- viour ; for, of the eight preachers that Mr. Wesley sent to America, none was as successful in winning souls as was Mr. Shadford. He went to see a married sister of his, who lived near Epworth, for the purpose of influencing her to become a Christian. When he first began to talk to her, she thought he was out of his mind ; but concluded that her brother could not intend to deceive her, and she gave heed to his account of religion. She related a remarkable dream that she had some time before, in which she was warned to lay aside the vain practice of card-playing, of which she was fond. It was not long before she was rejoicing in a Saviour's love. She was a woman of strong faith, believing that all her children would be saved ; and it was according to her faith ; for as they grew up they embraced religion, joined the Me- 108 RISE OP METHODISM [1773. thodlsts, and some of them reached paradise before the mother. Mr. Shadford was now laboring extensively and usefully as a local preacher. On one occasion, as he was returning home from Yorkshire, it was impressed upon his mind that his father was sick or dying. Before he reached home, a friend informed him that his father was supposed to be near death. When Mr. S. came in, the father said, "Son, I am glad to see thee ; but I am going to leave thee ; I am going to God; I am going to heaven." Mr. S. inquired, "Father, are you sure of it?" "Yes," said he, "I am sure of it. The Lord has pardoned all my sins, and given me that per- fect love that casts out all fear. I feel heaven within me, and this heaven below must surely lead to heaven above." After he had labored a few years as a local preacher, he was received by Mr. Wesley at the Bristol Conference, in 1768, as a travelling preacher. Having been useful in this sphere in Cornwall, Kent, and Norwich circuits, he met Cap- tain Webb at the Leeds Conference in 1772, who was warmly exhorting the preachers to go to America. His spirit was stirred within him, and he gave his consent to go the follow- ing spring. When the time arrived, Mr. Wesley wrote to him in the following laconic style : " The time has come for you to embark for America. I let you loose, George, on this great continent ; publish your mission in the open face of the sun, and do all the good you can." Those who follow him through the following five years of his arduous and success- ful labors in America, will comprehend the idea that was in Mr. Wesley's mind, when he talked of turning this fiery missionary loose on this great continent. When Mr. Shadford arrived at Peel, where the ship lay in which he was to embark, a very remarkable dream, which he dreamed six years before, came very forcibly to his mind. It was as follows : " In my sleep I thought I received a letter from God, which read as follows — ' You must go to preach the gospel in a foreign land, unto a fallen people, a mixture of nations.' I thought I was conveyed to the place where the ship lay, in which I was to embark, in an instant. The wharf and ship appeared to be as plain to me as if I were awake. I replied, ' Lord, I am willing to go in thy name ; but I am afraid a people of different nations and languages will not understand me.' The answer to this was — 'Fear not, for I am with thee.' I awoke awfully impressed with the presence of God, and full of divine love, and a relish of it remained upon my spirit for many days. When I came to 1773.] IN AMERICA. 109 Peel and saw the ship and wharf, I said to Brother Rankin, ' This is the ship, the place, and the wharf which I saw in my dream six years ago.' This confirmed me that my way was of God." On Good Friday he left his native land ; and as he crossed the Atlantic often sung — " The watery deep I pass, With Jesus in my view." And after he landed in America, he could sing — " And through the howling wilderness My way pursue." Having met a hospitable and loving people in Philadelphia, on his landing, he next went to Trenton and spent a month in the Jerseys — adding thirty-five to the societies — a good beginning, and an earnest of his success in the future. He is the first Methodist preacher that mentions Mount Holly, and seems to have been the first that preached in it. While in Jersey, a friend took him one day to see a hermit in the woods. " After some difiiculty we found his hermitage, which was a little place like a hog-sty, built of several pieces of wood, covered with bark ; his bed consisted of dry leaves. There was a narrow beaten path, some thirty yards in length, by the side of it, where he walked to meditate. If any one offered him food, he would take it ; but if money was offered him, he would be very angry. When anything was said to him which he did not like, he would break out in a great passii^n. He had lived in this cell seven cold winters; and after all his prayers, counting his beads (which indicates the church that he adhered to), and separating himself from mankind, still corrupt nature was alive, and strong in him."* In 1773, Mr. Benjamin Abbott commenced his eventful ministry, being, as he tells us, ^' Fully convinced from the very hour that he found peace with God, that a dispensation of the gospel was committed to him." He was, without doubt, a preacher of the Lord's making — man had little, if anything, to do with it. It does not appear that any preacher wrote a license for him ; but, being moved by the Holy Ghost, he began to warn his fellow-creatures of their danger, and the fruit that followed in the " Epistles written with the Spirit of the living God, known and read of all men," was his certificate that the Lord of the vineyard had called him to work in it, and he was recognised by his fel- * Abridged from Mr. Wesley's First Missionaries to America. 110 RISE OF METHODISM [1773. low-laborers. In the beginning of Methodism, there were many preachers made in this summary way. Among those who are called to preach the gospel, there are a few who unite the ornate and the powerfully impressive style. Mr. Whiteiield belonged to this class. There is an- other class who speak with much eloquence, but are not very impressive. A third class have no claim to the ornate style, but are, nevertheless, very powerfully impressive ; to this class Mr. Abbott belonged, if he did not really stand at the head of it. The great end of speaking is to produce a con- viction of the truth of the subject presented, in the souls of the hearers ; and as few preachers succeeded better in reach- ing this end than Mr. Abbott, we, therefore, regard him as having been a good speaker, if he did violate some rules of grammar, and was defective in orthoepy — good, because the great end of speaking was attained. Those who heard hira could not readily forget either his matter or manner. When Mr. Asbury first heard him, he observed, " he is a man of uncommon zeal, and of good utterance — his words came with great power." In speaking, he allowed himself time to inspire ; and when he expired, it was like the rushing of a mighty wind ; and not unfrequently, the Holy Ghost was in it, and the people sunk down helpless, stiff, and motionless. Mr. Abbott was among the first of the converts to the Saviour, in New Jersey, that preached. If there was one among them that began to proclaim the gospel before him, we have no knowledge of it. His preaching caused the thoughts of many hearts to be revealed. Under one of his earliest discourses, the strange occurrence recorded on the 34th page of his Life was acted. " While he was exclaiming against wickedness, he cried out, ' For aught I know, there may be a murderer in this congregation !' Immediately a lusty man attempted to go out ; but when he got to the door, he bawled out, stretching out both of his arms, and retreated, endeavoring to defend himself as though some one was press- ing upon him to take his life, until he fell against the wall and lodged on a chest, when, with a bitter cry, he said, ' I am the murderer ! I killed a man fifteen years ago ; and two men met me at the door, with swords to stab me, and pur- sued me across the room.' As soon as the man recovered, he went away, and was not seen or heard of any more by Mr. Abbott." As Mr. Abbott was the first in his neighborhood that ob- tained experimental religion, he had no congenial society until he had been instrumental in raising it up. During the 1772.] IN AMERICA. Ill first three years of his ministry as a local preacher, he did not go more than fifteen miles from home, as all the ground around him needed moral cultivation. Woodstown and Man- nington, near Salem, were the extreme points of the field of his labor. To most of the people within the bounds of this field, he was the first Methodist preacher they ever heard. In a neighborhood where wickedness had so abounded, that it was called Hell-Neck, a great reformation took place under his preaching ; also, in Mannington, where he preached at Mr. Harvey's, and at other places. Thus was he a Methodist pioneer in Salem county, opening up several new appointments for the circuit-riders. From Mannington, Methodist preaching was introduced into the town of Salem ; and it is probable that Mr. Abbott was the first preacher of his order that preached in this town. CHAPTER XVI. Having followed the march of Methodism for several years, we have come to the time when the first yearly — or, as it has been more commonly called — annual Conference, was held. On the 14th of July, of this year, Conference com- menced in this city, w^here it was also held in 1774 and 1775, which makes the Philadelphia Conference older, by three years, than any other Conference in America. Con- ferences, at this time, lasted but two or three days. Mr. Rankin, in virtue of his office, being Mr. Wesley's assistant, presided. All the preachers present at this Con- ference were Europeans. They were Thomas Rankin, Rich- ard Boardman, Joseph Pilmoor, Francis Asbury, Richard Wright, George Shadford, Thomas Webb, John King, Abra- ham Whitworth, and Joseph Yearbry. Messrs. Boardman and Pilmoor took no appointment, in view of returning to England, and Captain Webb was more a spectator than a member. The preachers agreed that Mr. AVesley's autho- rity should extend to the Methodists of this country ; and that the same doctrine should be preached, and the same discipline be enforced that were in England. At the first Conference there was, for the first time, a return made of the number of Methodists, as follows : — For New York, 180 ; for Philadelphia, 180 ; for New Jersey, 200 ; 112 RISE OF iMETHODISM [1773. for Marjland, 500 ; for Virginia, 100. As nearly half of the "whole number of Methodists, at this time, were in Maryland, we regard it as collateral evidence that Methodism was older there than in any other of the Provinces. The whole num- ber was 1160. Mr. Rankin was stationed in New York, but labored some time in Philadelphia. In October of this year, he first visited Maryland, and held a quarterly meeting at Mr. Watters's. He says, " Such a season I have not seen since I came to America. The Lord did indeed make the place of His feet glorious. The shout of a king was heard in our camp. From Brother Watters's I rode to Bush Chapel, and preached there, where the Lord, also, made bare His holy arm. From the chapel I rode to Brother Dallam's, and preached at six o'clock. This has, indeed, been a day of the Son of Man. On Wednesday we held our love feast. It was now that the heavens were opened, and the skies poured down divine righteousness. The inheritance of God was watered with the rain from heaven, and the dew thereof lay upon their branches. I had not seen such a season as this since I left my native land." Mr. Shadford was stationed in Philadelphia. His next remove was to New York, where he spent four months, and saw religion revive. While he was there he added fifty to the society — leaving two hundred and four members when he left it. He spent the winter of 1774 in Philadelphia, " with a loving, teachable people. The blessing of the Lord was with us, and many were converted to God. There was a sweet spirit of peace and brotherly love in this society." W^hen he left this society, to go to Baltimore, after the Con- ference, in May, 1774, he left two hundred and twenty-four members. He had, during his first year's labor in America, added nearly two hundred to the societies, while hundreds had been benefited in various ways and degrees, under his ministry. Messrs. King and Watters were appointed to Jersey ; but, as Mr. Watters did not fill this appointment, Mr. Rankin called out Philip Gatch to fill his place. Mr. Gatch says, — " I had engaged to take a tour through Virginia in the fall with Mr. Strawbridge ; but, previous to the time we had set for departure, the quarterly meeting came on for the Baltimore circuit, at which the official members were to be examined. Mr. Rankin, the general superintendent, was present. After my character had passed, he asked me if I could travel in the regular work. This was altogether unex- 1773.] IN AMERICA. 118 pected to me, but I did not dare to refuse. He then asked me if I had a horse ; I answered that I had. Mr. Asbury then asked me if my parents would be willing to»give me up. I replied that I thought they would be. They had always concurred in my going out where duty called. I found that I had no way of retreat, but had to make a full surrender of myself to God and the work. Mr. Rankin then replied, 'You must go to the Jerseys.' This was unexpected to me. If I had been sent to Virginia, I should have been gratified. At first I was much cast down, but before the meeting closed my mind was relieved. " I had but little time to prepare for my work, for I was to meet Mr. Rankin by a certain time, and accompany him as far as Philadelphia on my way. I found it a severe trial to part with my parents and friends. My feelings for a time got the ascendency ; it was like breaking asunder the tender cords of life, a kind of death to me, but I dared not to look back. He that will be Christ's disciple must forsake all and follow him. I met Mr. Rankin according to appointment. Mr. Asbury lay sick at the place of meeting. He called for me to his room, and gave me such advice as he thought suitable to my case. He was well calculated to administer to my condition, for he had left father and mother behind when he came to America. The first evening after we left this place Mr. Rankin preached at New Castle, and the day follov/ing we hurried on to reach Philadelphia. To raise my spirits, as I suppose, he remarked, as we rode on, that there would be meeting that night, and that we should meet with Messrs. Pilmoor and King. I asked him who was to preach ; he said that generally fell on the greatest stranger, and he supposed it would be me ; but said on Saturday evening they do not confine themselves to any particular subject. On our arrival Mr. Pilmoor called in, and he, with Mr. Rankin, went out, telling me to be ready on their return. But they stayed so long that I concluded they had forgotten me, and, like Agag, the bitterness of death had passed. But at length they returned and hurried me off, telling me I must not think of them ; but they did not seem to appreciate my feelings. I, however, endeavored to discharge my duty, and felt comforted. "Next morning, in company with Mr. King, I crossed the Delaware. He preached, and held a love-feast. On the following morning he pursued his journey, leaving me a 'stranger in a strange land." The situation which Mr. Gatch now occupied w^as one of deep interest. The field of his labors stretches out before 10* 114 RISE OF METHODISM [1773. him of great extent, having had but little moral or religious culture. He does not enter into other men's labors, and he is diffident of his own qualifications for the work. His education had been very limited, as was also his religious experience as a preacher. He had to encounter ignorance, prejudice, and persecution — a formidable array to the most talented and experienced preacher. He represented a sect, too, that was everywhere spoken against. To the prevailing sectarians his doctrines were misunderstood and misrepre- sented, till they had become odious to professors of religion generally. He was but a stripling of less than twenty-one years of age, low of stature, and of a very youthful appear- ance. The odds were fearfully against him. Of success there would seem to be no human probability. But " his weapons were not carnal, but mighty, through God, to the pulling down of the strong-holds of Satan." His faith was strong in proportion to the weakness he so often felt and deplored. He was the first preacher sent as a regular itinerant into New Jersey. The Minutes of the Conference for 1773 set down J. King and William Watters to that appointment. But this is supposed to be an error in the record. It is cer- tain that neither of these gentlemen travelled in that state at the time specified. Mr. Watters, in a short account of his ministerial labors, written by himself, says, that in Octo- ber, 1772, he accompanied Mr. Williams, a local preacher, to Virginia ; that he remained there eleven months, and in the following November took an appointment on Kent Cir- cuit, Md. ; that he never saw Messrs. Asbury and Ran- kin till his return from Virginia. It must have been about the same time he went to Kent Circuit, or before, that Mr. King accompanied Mr, Gatch to his appointment in New Jersey, but did not remain on the circuit. The narrative of Mr. Gatch is resumed. He says: " Three considerations rested on my mind with great weight : first, my own weakness ; secondly, the help that God alone could afford ; and, thirdly, the salvation of the souls of the people to whom I have been sent. The Lord was with me, and my labors on the circuit were crowned with some suc- cess. Not many joined at that time to be called by our name, for it was very much spoken against. Fifty-two united with the Church, most of whom professed religion. Benjamin Abbott's wife and three of her children were among the number. David, one of the children, became a 1773.] IN AMERICA. 115 useful preacher. Though I found the Cross to be very heavy while serving the circuit in my imperfect manner, when I was called to part with the friends for whom I had been laboring, I found it to be a great trial, for we possessed the unity of the Spirit in the bond of peace." Mr. William Watters did not attend the first Conference held in Philadelphia, in July of this year, nor did he go to New Jersey, the place to which he was appointed ; but, at the request of Mr. Rankin, went in November, 1773, to Kent, Md., where he preached with greater liberty and success than ever before. Here the work was enlarging, and he had invitations to new places; the people of Queen Anne's county began to open their doors, and he was sent for, to preach to them. Mr. Fogwell was the first in this county that received the preachers. He had been much under the influence of strong drink. A benevolent lady, who knew something of Methodist preachers, and their usefulness to men beset as he was, advised him to send for them to preach at his house, which he did. Here Mr. Watters was met by Parson Cain, the parish minister, who threatened to prose- cute Mr. Fogwell, if he allowed him to preach in his house, which was not licensed, as the law required at that day. Not wishing to involve his new friend in difficulty, Mr. Watters invited the people to follow him out of the house, where he preached to them in the open air. After the dis- course was ended, Mr. Cain put a number of questions to Mr. Watters, before the people, all of which he carefully answered. A society was raised up at Mr. Fogwell's, in this or the following year, which was the first in the county, and is still represented at Holden's meeting-house. Tradi- tion says that a blind woman — a Mrs. Rogers — was the first Methodist missionary in Queen Anne's county, who preached at ]\Ir. John Fogwell's. Brother Peters was the first class- leader here, and in the county. While Mr. Watters labored in Kent, many were turned to the Lord. After spending the winter at Kent, Mr. Yearbry took his place, and he returned home in the spring of 1774, and spent a month in Baltimore Circuit. Mr. iVsbury had charge of the Baltimore circuit, which lay in Frederick, Baltimore, Harford, Kent, and Cecil counties. His colleagues were Messrs. Strawbridge, Whit- worth, and Yearbry. Mr. Joseph Yearbry came over with Messrs. Rankin and Shadford ; and, though not sent by Mr. Wesley, he was in the Conference for two years. In 1773, 116 RISE OF METHODISM [1773. he was appointed to Baltimore Circuit, and in 1774, to Chester Circuit. This is all we know of him. Maryland, where Mr. Asbury went to labor after Con- ference was over, was the place where he wished to be ; and he was the preacher most desired by the Methodists, espe- cially those of Baltimore. He found the societies, from which he had been absent but three months, increased in numbers. He had much fruit from his labor, both in town and country, both in confirming the young disciples, and in bringing sinners to God. One of the greatest sinners of his neighborhood, a famous leader of absurd and diabolical sports, who lived not far from Baltimore, was deeply awakened under him, and invited him to his house for serious conversation. Mr. Francis HoUingsworth invited him to his house, and they had a close conversation on religion. He appears to have been a gentleman of large estate — his family numbered not less than eighty souls. It seems that he became a Methodist, and many of the same name and family have been in union with them. Mr. F. HoUingsworth, probably a son of this gentleman, and a spiritual son of Mr. Asbury, transcribed his journal. There was a special intimacy be- tween Mr. Asbury and this family. We have already seen that Mr. Jesse HoUingsworth was one of the leading Metho- dists in building the chapel at Fell's Point. Mr. William Lynch, of Patapsco Neck, was brought to the Lord this year. He became a useful preacher, and his name appears in the Minutes of 1785 as a travelling preacher on Kent Circuit. He was the fruit of Mr. Asbury's libor, for whom he entertained a warm regard. He was a man of more than ordinary powers of speech — one who possessed and lived in holiness, and died victorious in the year 1806. In 1773 new appointments were made for preaching at the following places : Mr. Joseph Cromwell, a stiff old Churchman, near Baltimore, differing with his parson about predestination, was willing to receive the Methodists, and his house became a stand for preaching. Two of the Crom- wells, Joseph and James, became travelling preachers — also at Elk Ridge, among the Worthingtons. Mr. Asbury de- scribed the people of this place as being "wealthy and wicked." Many attended the preaching, and some of them were softened. Some time after a society was formed. After twenty-two years' labor, a Methodist meeting-house was built; but so scarce were male members here that a few good women constituted the board of trustees. 1773.] IN AMERICA. 117 About this time Joseph Taylor, who married Sarah, a sister of the Rev. Philip Gatch, became a Methodist, also his wife. They belonged to Taylor's Chapel, which was called after them. To the same meeting belonged John Dougherty and his wife. These, after a faithful life, died in a good old age In the hope of glory. Phineas Hunt, with Susan his companion, became Method- ists when the early itinerants came into their neighborhood ; for sixty years the weary preachers had a comfortable home in their house. While Father Hunt lived he was head and leader of the society at his place — he and his wife were among the excellent of the earth — they lived to a good old age — he was past fourscore years at his death, which oc- curred In 1837. Hunt's Chapel was built about 1780. Sater Stephenson, an early convert to God through Mr. Strawbridge's ministry, and one of the first local preachers in Baltimore county, was still living in the early part of this century. He and Joseph Merryman belonged to the society at Daniel Evans's " Old meeting-house" in Baltimore county, Md. See "Recollections of an Old Itinerant," pp. 206, 210. Before the first Conference was held In 1773, there were Methodist societies In Maryland at Pipe or Sam's Creek, Bush Forest, John Watters's, Henry Watters's, near Deer Creek ; Barnet Preston's, Joslah Dallam's, Joseph Pres- bury's, James J. Baker's, near the Forks of Gunpowder; Daniel Ruff's, near Havre-de-Grace ; Mr. Duke's, Daniel Evans's, Owen's, Nathan Perlgau's, Mr. Simms', Patapsco Neck, Back River Neck, Middle River Neck, Bush River Neck, Fell's Point, Baltimore ; Charles Harrlman's, Hunt's, Seneca ; Georgetown, on the Potomac, and one near the base of the Sugar Loaf Mountain ; and, on the Eastern Shore, at Solomon Hersey's, on Bohemia Manor ; John Randle's, In Werton, and at Hinson's, Kent county, Md. About thirty societies. There may have been others which we cannot name. Mr. Wright was stationed on the Norfolk Circuit, Va. In the spring of 1774 he returned from Virginia, giving a good account of the work there : " one house of worship was already built." This was Yeargan's Chapel, near the southern line of Virginia — the first house of worship the Methodists erected in the province. " Another in contem- plation;" this was Lane's Chapel, which was put up soon after in Sussex county, and was the second chapel in Vir- ginia. " Some three preachers had gone out already from the Old Dominion on the Itinerant plan." From the Con- 118 RISE OP METHODISM [1773-4. ference of 1774 Mr. \Yright returned to England, having spent two years and a half in America. In 1777 he retired from the work by locating. Mr. Williams was stationed at Petersburg. This year he bore the standard of Methodism to the southern line of Virginia, and crossed the Roanoke river into North Caro- lina ; and, though he preached in the province this year, it is said he did not form any societies in it until the spring of 1774 ; and, as he was the first that formed permanent socie- ties in these provinces, he may justly be regarded as the Apostle of Methodism in Virginia, if not in North Carolina also. The above-named twelve preachers were, at this time, the regular itinerants. They were assisted by some twenty local preachers who had been raised up. In 1773, Methodism began to take root in Fairfax county, Va. Preaching was established at Mr. William Adams's, and several people were brought to know God in diflferent parts of the county, through the labors of Messrs. Owen, Straw- bridge, and others. There was a strong expectation entertained by some of the preachers that Mr. Wesley would visit this country in 1773. But a letter from him to Mr. Asbury informed him *' That the time of his coming over to America was not yet, being detained by the building of the City Road Chapel." Mr. Wesley, no doubt, would have visited this country if the quarrel between the Colonists and the Crown had not resulted in the Revolution. While Mr. Wesley was engaged in building the City Road Chapel in London, Mr. Whitefield's Orphan House, founded in 1740, was burned down. The last time that Mr. White- field dined in it he said, " This house was built for God, and cursed be the man that puts it to any other use." The institution did not succeed as its founder expected — it has long ceased to exist, except in history. Mr. Boardman, in the beginning of January, 1774, sailed from New York for England, where he continued his itinerant labors in connection with Mr. Wesley, until 1782, in which year he died in Ireland. He had a presentiment of his ap- proaching end ; he told his wife, when he left Limerick, that he should die in Cork, whither he was going. As he knew that he was ready, he had no fears of death. He died sud- denly, of apoplexy. He was a fine specimen of a man, of a gentleman, of a Christian, and of a preacher. The follow- ing is an epitaph that Mr. Wesley prepared for his tomb- stone : — 1774.] IN AMERICA. 119 "With zeal for God, with love of souls inspired; Nor awed by dangers, nor by hiljors tired, Boardnian in distant worlds proclaimed the word To multitudes, and turned them to his Lord. But soon the bloody waste of war he mourns, And, loyal, from rebellion's seat returns : Nor 3'-et at home, on eagle's pinions flies, And in a moment soars to paradise.'' Mr. Pilmoor, in company with Mr. Boardman, also em- barked for England, where he labored a few years with Mr. Wesley, and then came back to America and took orders in the Protestant Episcopal Church, spending the remainder of his life in New York and Philadelphia. In the evening of his life his mind became somewhat impaired. At one time, when Brother David Lake took him a number of Dr. Clarke's Commentary, to which he was a subscriber, he seemed to have forgotten all about it — asking, " Who is Dr. Clarke ? I can write as good a commentary on the Bible as Dr. Clarke can ; I don't want it." At another time he came up town where he had a lot, and got into a watchman's box, calling it his house, and refused to be ejected until his housekeeper came and led him home. He died in 1821, at an advanced age — having preached the gospel for almost sixty years — and is buried at St. Paul's Church, in Third street below Walnut, in this city ; the tablet to his memory is in the church. His talents, as a preacher, were regarded by many as superior; and at death he left a large circle of friends. CHAPTER XVII. In January, 1774, Mr. Rankin being in Philadelphia, remarks, " I never felt the weather so intensely cold. The Delaware was frozen over, and the Jersey people came over on the ice to market. Such a strange sight I never beheld before." American weather, as well as American scenery, was new and surprising to him. Soon after he went to New York. He returned to Philadelphia, and held Conference. May 25, 1774, the second Conference began in Phila- delphia, and lasted three days. The Minutes show ten cir- cuits, and eighteen preachers to serve them. Mr. Asbury was stationed in New York ; at Trenton, N. J., W. Watters ; on Greenwich, N. J., Philip Ebert ; Philadelphia, Mr. Rankin ; 120 RISE OF METHODISM [1774. Chester, Pa., Daniel RufF and Joseph Yearbry ; Kent, Md., Abraham Whitworth ; Baltimore Circuit, George Shadford, Edward Drumgole, Richard Webster, and Robert Lindsay ; Frederick Circuit, Philip Gatch and William Duke; Norfolk, John King; Brunswick, Va., Robert Williams, John Wade, Isaac Rollin, and Samuel Spragg. The preceding year had been one of prosperity : and, as the fruit of ministerial labor, there was an increase of forty- two in New York ; in New Jersey, fifty-seven ; in Pennsyl- vania, sixty ; in Maryland, five hundred and sixty-three ; and in Virginia, two hundred and ninety-one. Maryland had more than doubled its number, and Virginia had nearly trebled its members. The increase was nine hundred and thirteen, and the whole number was two thousand and seventy-three. The w^ork in Jersey was divided into two circuits ; and Chester, in Pa., Kent and Frederick, in Md., and Bruns- wick, in Va., appear on the Minutes as new circuits. Mr. Asbury labored in New York for six months, and then spent three months in Philadelphia. Mr. Watters, in May of this year, for the first time, attended Conference in Philadelphia ; and for the first time preached in St. George's, before a Conference of preachers. He w^as appointed to Trenton Circuit, where he labored use- fully this year, with the exception of one quarter, when he changed wdth Daniel Ruff, and preached on Chester Circuit. While here, he was useful in healing a division in the young society in Goshen, Chester county. Abraham Rollin, from Patapsco Neck, in Maryland, who had a wish to be a travelling preacher, but, on account of his extreme roughness and rant- ing, could not obtain the sanction of the Methodists, in the summer of this year came into Chester Circuit, and, having made a party in this society, endeavored to settle himself upon them as their minister. He had influenced some of the most wealthy of the society — George Smith, in particular. They were holding their secret meetings to carry out their plan. Mrs. Smith had had a dream, in which she saw Mr. Watters, before her eyes beheld him, as one sent to deliver them from imposition ; and, as soon as she saw him, she recognised him as the person she had seen in her dream. The result was, A. R. was dismissed, and Mr. Smith, his wife, and two daughters, with the rest that had broken off from the Valley or Grove society, returned to it. Mr. Philip Ebert was, most probably, from the Western Shore of Maryland. He set out to travel, as a preacher, in 1774.] IN AMERICA. 121 1773, at which time Mr. Asbury expressed his doubt of his call to the work. In 1774 he was appointed to Greenwich, N. J. After Mr. Whitworth's defection, he went into Jersey and converted Ebert to Universalism, and the Methodists dismissed him ; both were expelled in 1774. Mr. Daniel Ruff was a native of Harford county, Md., and lived not far from Havre-de-Grace. He was brought to God in the great reformation that was progressing in that region in 1771. In 1772 his house was a preaching place ; and in 1773 he began to exhort his neighbors to " Flee from the wrath to come," and turned many of them to the Saviour. Of his usefulness, Mr. Asbury thus speaks : " Honest simple Daniel Ruff has been made a great blessing to these people. Such is the wisdom and power of God that he has wrought marvellously by this plain man, that no flesh may glory in his presence." He was received on trial in 1774, and sta- tioned on Chester Circuit ; a part of the year he labored in Jersey. Chester Circuit had been growing up since 1769. It em- braced all the preaching places that the Methodists then had in Delaware state, and in Chester county. The better half of it lay in the upper end of New Castle county, including the towns of New Castle and Wilmington, the appointment now called Bethel, above Wilmington, Mr. Isaac Hersey's, now represented at Salem Church, Newport, Christiana vil- lage, Mt. Pleasant, and Red Cla}^ Creek. In Chester county (which, up to 1789, included Delaware county) there were appointments for preaching in Marlborough, at Thomas Ellis's, at Woodward's, on the Brandywine, west of West- chester, at Samuel Hooper's, probably in Goshen, and in the course of the year, in Uwchlan and Coventry. The preachers, in passing from Philadelphia to Delaware and Maryland, frequently preached in Old Chester. Most likely, Captain Webb was the first ; after him, Messrs. Board- man and Pilmoor. Mr. Asbury first preached in this town in 1772, in the court-house, " to one of the wildest-looking congregations he had seen in America, having the Church minister, and many Quakers, to hear him." Mrs. Withey — who kept one of the best houses of entertainment on the continent — was awakened to a sense of her need of a Saviour the first time he officiated in her house in family prayer, which was on this occasion. From this time she considered herself a Methodist, and gladly received the preachers. Through her efforts a small class was raised up in Old Chester, about 1800 ; but it was dissolved again : for, though 11 122 RISE OF METHODISM [1774. the people were fond of Methodist preaching, in the beginning they did not like to be Methodist ; and Methodism was not permanently established in this town until about 1830. Mrs. Withey's experience was chequered by doubts and happy con- fidence. She slept in Jesus in 1810, and Bishop Asbury preached her funeral sermon. The appointments in the upper end of New Castle county, were mostly made by Captain Webb and John King in 1769 and in 1770. At this time there were societies at New Castle, Wilmington, and Isaac Hersey's. It was some years before Methodism was established at Christiana Village, and at New Port. At the latter place, at one time, the itinerants had their accommodations in the houses of people of color, and were glad to find even there a clean bed to rest upon. This was one of the shades of itinerancy in by-gone days. The appointments at Mount Pleasant and at Red Clay Creek did not succeed. The preaching places in Chester county had been made chiefly by Isaac Rollins and Mr. Webster. In this year a society was formed in Goshen. This was afterwards called the "Valley Meeting," and now it is known as the Grrove. This is the oldest society in Chester county, having continued from its first formation, while several that once were, have ceased to exist. When this society was formed, some of the landholders of the region belonged to it ; this gave it perma- nency. Mr. George Hoffman was said to be the first Metho- dist in Chester county. He joined under Richard Webster, was a Methodist fifty-five years, and died, enjoying the hope of glory, in his ninety-second year.* Mr. George Smith was a man of considerable estate. Mr. Daniel Meredith also belonged here. Some of their descend- * A very racy anecdote is preserved in relation to Brother Hoffman, and was communicated to us by Dr. A., a Methodist, -who often saw Mr. Hoffman. Soon after he became happy in religion, it seems he was, on a certain occasion, engaged in closet devotion, and had such thoughts and feelings of heaven as every Christian loves to have. Just then he heard a quick striking over his head, and a voice which seemed to say " Yarech ! Yarech ! Yarech ! " which is something like the German name for George, which was his Christian name. He sup- posed himself to be called, and concluded that an angel had come down to invite him to heaven. Feeling no hesitancy in exchanging a worse for a better world, he replied, " I will go with you as soon as I put on my new buckskin breeches." In haste he put on his Sunday go-to- heaven apparel ; going out into his yard, and looking up to see the Celestial Messenger, to his great disappointment, instead of an angel, he saw a wood-pecker on his house. This anecdote was quite current among the old Methodists of Chester county. 1774.] IN AMERICA. 123 ants are still found among the Methodists in the same neighborhood. After worshipping for a few years in a school- house, they erected the Old Stone Chapel in 1783. Mrs. Rebecca Grace at Coventry, who had been a disciple of Mr. Whitefield, but was convinced by reading Mr. Wes- ley's sermon on "Falling from Grace," when she became a fast friend of the Methodists, receiving, and comfortably entertaining the preachers from 1774 to the time of her death in 1800, at which time she was eighty-two years old. She was the founder of Methodism at Coventry. Her daughter Mrs. Potts, and her granddaughters Miss Martha Potts, afterwards the wife of the Rev. Thomas Haskins, and Miss Henrietta, subsequently the wife of the Rev. Isaac James, were early Methodists. The Coventry society is second in point of age in Chester county, following the Grove. Mr. Asbury often visited Coventry. On one occasion he wrote in his journal, " Ah ! where are my sisters Richards, Vanleer, Potts, Rutter, Patrick, North, and Grace ! at rest in Jesus ; and I am left to pain and toil ; courage, my soul — we shall overtake them when we are done !" When the Methodist chapel was built in this village in 1813, the plan was furnished by Mr. Asbury — and it was called " Grace Church," in honor of Mrs. Grace. Sister Stephens, aged about eighty years, is the only one now living that belonged to the first class at Coventry. For the last age the family of Mr. George Christman has been the chief family of Methodists at this place. About this time, 1774, the preachers made an appointment in Uwchlan, where a society was raised up, near the Little Eagle, where Benson's Chapel was built in 1781. This meet- ing was the parent of Batten's or Hopewell Church ; the oifspring lives, but the parent is no more. There was another preaching place at Mr. Preston's at Unionville ; after some years this ceased, but of late years it has been revived, and a church built. The following account of Colonel Caleb North, the last field ofiicer of the Pennsylvania line ; and who, it seems, was a native of Coventry, and one of the first race of Method- ists there, written by the Rev. John Kennaday, D. D., is in- serted without apology : — " He was born in Chester county, Pa., July 15, 1753. He early commenced business, as a merchant, in the town of Coventry, where he continued until the commencement of the war determined him to devote himself to the service of his country. To prepare himself for usefulness he hired 124 RISE OF METHODISM [1774. a British deserter to teach him the manual exercise. Hav- ing been elected a captain, and having all his men in perfect uniform, and in a state of readiness for service, his zeal led him to offer himself for a company in the conti- nental establishment. His services were readily accepted, and he was selected by Col. Anthony Wayne as an officer to be attached to his regiment, in which he continued until the close of the campaign of 1776. In the February fol- lowing he was in an engagement on the banks of the Raritan, where he was much exposed, being the only officer on horse- back, and the enemy numbering three to one. " We next find him in the battle of Brandywine. Here a particular friend of his. Major Lewis Bush, a gentleman bred to the law, received a mortal wound near the side of Col. North, who had him immediately remounted ; but he soon fell from loss of blood, and expired. As they re- treated, they bore his body upon a horse, and buried him next morning, on their way to Philadelphia. After remain- ing some time in the neighborhood of Germantown, the army recrossed the Schuylkill. General Washington drew off the troops to the Yellow Springs; Wayne's brigade, being in the rear, was ordered to watch the enemy, who was still moving toward the Schuylkill. On the second day Wayne halted on a ridge, south of the Paoli tavern, on the Lancaster road, where they remained until the third night, when, about 10 o'clock, the outposts failing in their duty, they were surprised, and thrown into confusion. A. retreat was effected. Gen. Wayne and Col. North covering the retreat with Captain Stout's command. The next morning, after they had breakfasted together, General Wayne ordered Col. North to return to the field of battle, to count the dead, and procure some of the inhabitants to aid in burying them, which service was performed almost in sight of the enemy. " His next scene of action was the battle of Germantown, where his post w^as one of much exposure, and requiring great activity ; after which he was with Washington at the Valley Forge, where their winter sufferings were extreme. In the winter of 1778-9 he was ordered by General Wash- ington, with a detachment of 250 men, to Monmouth county, New Jersey, where he secured provisions for the army, suf- fering much at Bound Brook; and had an engagement at Long Branch, in which his success and conduct were such as to receive a letter of warm approval from Gen. Washington, which letter is now before me. "Being in Gen. Wayne's brigade at the battle of Mon- 1774.] IN AMERICA. 125 mouth, he was marching up the hill from which they were driving the enemy by a charge, when Major Bumur, of Philadelphia, fell from his horse slain, and Col. Henry Miller had two horses killed under him. These officers were on each side of Col. North in the charge. He remained in the service until the close of the war; the latter part of the time under Gen. Lincoln. Although in so many engage- ments, and so greatly exposed, yet he never received a wound. " Upon the restoration of peace he returned to his native county, and recommenced business. Here he professed the religion of Jesus Christ, and became a member of the M. E. Church, though at what precise time I am unable to say. Subsequently he removed to Philadelphia, where his hospi- table mansion was well known to Bishop Asbury, and the Methodist clergy of that day. *' In this city he enjoyed universal respect ; a proof of which was given in his being elected several years a mem- ber of the select council, and subsequently high sheriff of the county. For many years he was president of the Society of Cincinnati, which office he held at the time of his death. " Nor was Col. North less distinguished in his devotion to the cause of religion. His attachment to Methodism was ardent, deep, and constant. He was the active agent in purchasing in 1806 part of the Academy built by Rev. George Whitefield, in which the Union M. E. Church so long worshipped, and on which site their present edifice is reared, forming in itself a beautiful structure, and giving evidence that the zeal of confiding predecessors may be fully sustained by those upon whom responsibility may sub- sequently rest. " Between him and Rev. Thos. Haskins the ' Chartered Fund of the M. E. Church' originated ; and from its com- mencement until his death he was one of its board of trustees. " Col. North's piety was remarkably even, as a subject of experience, and strikingly exemplary as developed to others. In his 88th year of pilgrimage, he died at his recent resi- dence, Coventry, Chester county, November 7, 1840. His death was calm, his faith firm, and God sufficient. In the midst of a numerous, weeping, and affectionate family, he closed his fulness of years, not leaving an enemy." 11* 126 RISE OP METHODISM [1774. CHAPTER XVIII. Kent Circuit, the first formed on the Peninsula, appears on the Minutes in 1774. It had been some four years grow- ing up, from the time that Mr. Strawbridge preached the first Methodist sermon at Mr. John Handle's, in Werton, that was preached on the Eastern Shore of Maryland. The next appointments established after Werton were those on Bo- hemia Manor, at Mr. Hersey's, and at the school-house near Messrs. Ephraim and Robert Thompson's. The fourth was at Mr. Hinson's. The fifth at Georgetown Cross Roads. Afterwards, Mr. Gibbs' and the Still Pond appointment. Thus far had the Methodists gone on this Shore up to Sep- tember, 1773. Isaac Rollin, sent by Mr. Asbury in Decem- ber, 1772, had been a good deal with them, and some of them were tired of his philippics. In November, 1773, Mr. William Watters came to Kent. In him the people saw a serious dig- nity, and sweetness of spirit combined with "zeal, that were every way agreeable to them, and the work prospered. It was in the form of a two weeks circuit, supplied by one preacher. Mr. Watters made some new appointments for preaching in Kent. Among those established about this time we may mention one at Newtown Chester, the original name of Chestertown ; another at Mr. Solomon Simmons, near the head of Sassafras. Afterwards, there were appoint- ments in Quaker Neck, and on Easterly Neck Island. Also, one in Cecil county, in Sassafras Neck, known by the name of Johntown. We have also seen that Mr. Watters made an appointment at Mr. John Fogwell's in 1773, who lived a mile or two south of Sudlersville, in Queen Anne's county. By this time, we may suppose, there were other appointments in the county, especially the one which has long been known as "Dudley's," near Sudlersville. This stand was occupied as early as 1774; and it is likely that a society was formed this year, which has continued ever since. During this year, the first Methodist chapel on the Penin- sula was erected, called " Kent Meeting-House." Just when the timbers were prepared for raising the house, some wicked persons, out of hatred to the cause, came by night and cut up a part of the frame, and carried it some distance and burned it. This act of malevolence did not stop the work ; the friends of the cause rallied, and the house was set up. T7T4.] IN AMERICA. 127 It has been called " Hinson's Chapel." At this chapel rests the dust of John Smith, the first itinerant that came into the work from Kent county, Md. Hero, also, sleep the remains of the Christian philosopher, William Gill, who with his fingers closed his own eyes as he was sinking into the long sleep of the grave ; and were it said that he, while yet able, preached his own funeral, we should receive it as characteristic of this man, who was so fully freed from the fear of death. It would seem that the first society in Kent was formed in the beginning of 1773, and that it was in the neighborhood of the present Hinson's Chapel ; nor does it appear that there was more than one society at this time in the county. There were a number of preaching places, such as Messrs. Handle's, Gibbs', Hinson's, Howard's in Still Pond, and Dixon's, at Georgetown Cross Roads : Mr. Kennard, also, received the preachers. It was not long before societies were raised up in Werton, Still Pond, and Georgetown Cross Roads. At Mr. Hinson's, Mr. Asbury notices a curiosity — ^' A little woman without hands or feet ; yet she could walk, card, spin, sew, and knit ; and her heart rejoiced in God her Sa- viour." While God was remembering mercy to the penitent, he was also making himself known in wrath. A certain " W. F., who had threatened to stone a Methodist preacher, was suddenly called to eternity." Others, who had grieved the Spirit of God, and cast oiF conviction for sin, died in darkness, speaking evil of the ways of God. This is a world of contest, in which the stronger displace the weaker. Light and darkness appear to be contending for the throne of this world ; and each alternately sits upon it : soon as the gates of the west close upon the rays of the orb of day, ebon night is on the throne, spreading its raven wings over the hemisphere. Heat and cold are contending, and each in turn prevailing. The contest in the material world, carried on by physical agency, is very like the strife of the moral world, kept up by invisible spirit-agency. It should not surprise, much less be a stumbling-block to any one, when those who profess religion backslide ; since the original parents of mankind fell from holiness into sin, — since Saul, on whom " The spirit of God came, and he pro- phesied;" and, "God gave him another heart," complained in the end, " God is departed from me, and answereth me no more." Out of the twelve that Jesus selected for apostles, one was a traitor : " Have not I chosen you twelve, and one 128 RISE OF METHODISM [1774. of you Is a devil?" If ever j twelfth minister of the Gospel should turn away from the Saviour, it would be the same proportionably, to that which took place in His own day. Having brought to notice several Methodist preachers who gave evidence of their faithfulness unto death, marvel not because ^ bring to view those whose hearts turned aside like the deceitful bow. Mr. Abraham Whitworth was an Englishman ; and tra- velled and preached in Jersey in the summer and fall of 1772, where his labor was owned in awakening sinners out of their spiritual sleep. It was under him, as we have said, that Mr. Abbott was brought to reflection ; and the second time that he heard him, he was deeply convicted, and the deep of his heart broken up. The Conference of 1773 received Mr. Whitworth, and appointed him to labor, under Mr. Asbury, on Baltimore circuit, which included the Eastern, as well as the Western Shore of Maryland. In their quarterly meeting arrangements, it was divided in three circuits, and so appears on the minutes of 1774, Frederick, Kent, and Baltimore. The first half of 1773 he labored on the Western, and the latter part, on the Eastern Shore. He was returned, at the Conference of 1774, to Kent circuit. While Whitworth was on this circuit, which extended into Queen Anne's county, he had the rencontre with Parson Cain, an account of which follows : — "In 1774, Abraham Whitworth was stationed on Kent circuit, and when he reached that part of his circuit which lay in Queen Anne's, he was met by parson Cain, who took exceptions to his discourse, because the knowledge of sin forgiven had been insisted upon. Mr. Cain informed the people that he had spent so many years in such an academy — so many years in such a college — had studied divinity so many years — had been preaching the Gospel so many years — and he knew nothing of his sins being forgiven, or of his being converted. That the stranger was a young man without college education, and should not be suffered to preach. To this Mr. Whitworth replied: The parson has given you a detail of his great learning, and has tried to make out that learning is the only thing that prepares a man to preach the Gospel. As for himself, he could not boast of his learning, but was of the opinion that no man was fit to preach the Gospel unless he was converted, and knew that God had called him to the work ; and proposed that the parson should choose him a text from which he would imme- diately preach ; and, afterwards, he would give the parson a 1774.] IN AMERICA. 129 text from which he should at once preach, and the congrega- tion should judge which was the better qualified to preach, the parson by his learning, or he by the grace of God. The proposition was popular, and took with the assembly; the parson, however, excused himself by saying it was late in the day, and left Mr. Whitworth occupying the vantage in the judgment of the assembly." Whitworth had scarcely spent two months on the circuit before he fell into sin, and was expelled from the connection. It appears that Mr. Abbott, to whom God frequently spoke by dreams, was premonished of his fall. He says, " I thought I saw, in a dream, the preacher under whom I was awakened, drunk, and playing cards, with his garments all defiled with dirt. When I awoke I was glad to find it a dream, although I felt some uneasiness on his account. In about three weeks after, I heard that the poor unfortunate preacher had fallen into sundry gross sins, and was expelled from the Methodist connection." The news of his fall reached Mr. Asbury, and caused him to remark, " Alas ! for that man, he has been useful, but was puffed up, and so fell into the snare of the devil." The first time that Mr. Asbury saw and heard Mr. Abbott was in 1781, when he observed, " Here, I find, remains the fruit of the labor of that (now) miserable man A. Whitworth; I fear he died a backslider." He was the first Methodist preacher that brought disgrace upon the cause in America. From the description of the effect of his preaching, as given by Mr. Abbott, and others, he was a powerful preacher, and qualified to be useful while his heart and life were right. There are those who can see nothing but absolute weak- ness in the false and fatal steps of professors of religion. Did they generally fall by trifling causes and slight tempta- tions, it might so appear, but this is not the fact. True repentance leaves such dislike to sin in those who have experienced the love of God, that it requires the well-circum- stanced sin — some powerful temptation addressed to the strongest propensities of fallen nature — to accomplish it. We are at a loss to say which most appears, strength or weak- ness, when the exclamation, " How are the mighty fallen," is made : since it requires the strongest efforts of Satan to effect it. The last that was known of Abraham Whitworth by the old Methodists, was, that he joined the British army to fight against the colonists ; and it was generally supposed by them, that he was killed in some engagement. 130 RISE OF METHODISM [1774. CHAPTER XIX. From the Conference of 1774 Mr. Shadford went to the Baltimore Circuit to labor. As he was about leaving Phila- delphia, the following very remarkable incident occurred : — " When I went to the inn where my horse was, as I entered the yard I observed a man fixing his eyes upon me, and looking earnestly until he seemed to blush with shame. At length he came up to me and said, ' Sir, I saw you in a dream last night.* When I saw your back as you came * The Bible records many dreams, that God in His providence gave to His people under former dispensations. He declared that He would "speak to His prophets in a dream;" and aj^ain that "God speaks in a dream, though man perceives it not." The moral Governor of this world speaks to mankind in every age. We have already brought to view several that seem to be strongly marked with Divine origin. ^Ye will give another that is connected with the introduction of Methodism into New England by the Rev. Jesse Lee. Mrs. Risley, 3Irs. Wells, and Ruth Hall — three women constituted the first society that he formed there. Mrs. Risley came from Egg Harbor, in New Jersey, where the Lord was working through the instrumentality of the Method- ists, to Fairfield, Connecticut. She and some of her well disposed female friends agreed to pray that the Lord would send faithful laborers into that part of His vineyard. Not long afterwards Mrs. Mary Wells dreamed that she saw a large man coming towards her with f )ur companies gathering from the east, west, north, and south. She asked the stranger what these great companies meant. He answered "The glorious day is just at hand." She awoke with these words in her mind, " Be not forgetful to entertain strangers, for thereby some have entertained angels unawares." In the morning while pondering on the dream and its import, her neighbor came in and informed her that a stranger — a minister of the Gospel — was at her house, and that he was the happiest man she ever saw. Mrs. Wells went home with her to see the man — when lo, it was the same person she had seen in her dream ! It was Jesse Lee. All dreams may be reduced to two classes. First, such as arise from human experience — from what the mind has been exercised upon during the past — what the individual has seen, heard, conversed about, and been engaged in, whether of pleasure or profit — diseases of the body, &c. The mind in its nightly reveries reacts the past, and the tjoul is agitated with illusive pleasure and disappointment. Such dreams are often imperfect — make a faint impression on the mind ; and sometimes are so broken that they cannot be related. This class of dreams are much the most numerous. The second class of dreams do not arise from human experience ; but from superhuman agency. Some of these are supposed to come from Satan, supplying thoughts and resolves that are opposed to truth and righteousness — ^thereby fitting men for his service. Other dreams of this class come from God, and may be known by their impressing holy purposes and resolves ; and 1774.] IN AMERICA. 131 into the yard, I thought it was you ; but now that I see your face, I am sure you are the person. I have been wandering up and down this morning until now, seeking you.' * Saw me in a dream!' said I. 'What do you mean?' He said, ' Sir, I did, I am sure I did. And yet I never saw you with my bodily eyes before. Yesterday afternoon I went as far as the Schuylkill river, intending to cross it; but became very uneasy and could not go over. I returned to this place, and last night in my sleep I saw you stand before me, when a person from another world bade me seek for you until I found you, and said you would tell me what I must do to be saved. He said that one mark by which I might know you was, that you preached in the streets and lanes of the city.' He next asked, ' Pray, sir, are not you a minister ?' I said, ' Yes, I am a preacher of the gospel ; and it is true that I preach in the streets and lanes of the city, which no other preacher in Philadelphia does. I also preach every Sunday morning at nine o'clock in New Market. I asked him to step across the way into a friend's house, when I asked him ' from whence he came — if he had a family — where he was going — and if his wife knew where he was?' He said ' He was from Jersey, and had a wife and children — did not know where he was going, and that his wife did not know where he was ; and that he had been very unhappy for six months, and the use of such means as lead to the happiness of man and the glory of God. While this class of dreams are fewer in number they are more perfect — the imagery of them is often new and makes a lasting impression upon the soul. A renowned author has said — " There is often as much superstition in disregarding, as in attending to dreams;" but, how are persons, when the senses are closed, when the eye sees not, the ear hears not the voice of the thunder, and when the sleeper forgets his sickness and pain ; made to see persons and things that they never saw before, so that they are able to identify them after- wards: the question is plainly this: "How are the images of such persons and things impressed upon the soul when the senses, the ordinary medium of ideas, are locked in sleep?" We may have an answer to this question if we are ready to receive the views of a certain author — "That the soul has its senses analogous to those of the body; and, that it can, without injury to it, leave it for a short time ;" and go with lightning-speed under the guidance of some ministering spirit that shows it these objects. In this way Mrs. Deveau could receive a correct idea of the appearance of Mr. Pilmoor, Mrs. Smith of Mr. Watters, Mr. Shadford of the ship and wharf at Peel, and the Jerseyman Avhat sort of a looking man Mr. Shadford was, and Mrs. Wells was enabled to identify Mr. Lee : to have a correct idea of the appearance of any one includes height, thickness, form of the features, as well as the body, expression of countenance, and the apparel, &c. Reader, if you have a better theory by which to account for these mysterious dreams, which good people say they have had, impart it. 132 RISE OF METHODISM [1774. could not rest any longer without coming to Philadelphia.' I advised him to return to his wife and children and take care of them ; ' and as you say you are very unhappy, the thing you want is religion — the love of God and all man- kind — righteousness, peace, and joy in the Holy Ghost. When this takes possession of your heart, so as to destroy your evil tempers, and root out the love of the world and unbelief, then you will be happy. In order to obtain this you must forsake all your sins, and believe in the Lord Jesus Christ with all your heart. When you return to the Jerseys, go to hear the Methodist preachers constantly, and pray to God to bless the word, and if you heartily embrace it you will become a happy man.' While I was exhorting him the tears ran plentifully from his eyes. We then all kneeled down to pray ; and I was enabled to plead and intercede with much earnestness for his soul, and to commend them all to God. When we arose from our knees I shook his hand ; he wept much and had a broken heart, and did not know how to part with me. He then set out for his home in Jersey, and I for Maryland, and I saw him no more, but I trust I shall meet him in heaven. I remark here that God sometimes steps out of the common way of his providence to help some poor ignorant persons, who have a degree of his fear, and want to serve him but know not how. When such persons pray sincerely to the Lord, he will direct them by his providence to some person or book — to some means by which they may be instructed and brought to the knowledge of the truth." It would increase the interest of the above account if the name of the individual had been given by Mr. Shadford. Soon after Mr. Shadford reached Baltimore, where he was sent to labor, a young man came for him to go four miles in the country, to his father's, to see his poor distressed brother that was chained in bed in deep despair — apparently raging mad. When Mr. S. reached the house he was soon convinced that all that the young man needed was the Saviour of sin- ners ; he opened up the plan of salvation to him. The young man laid hold of the name of Jesus Christ, and said he would call on him as long as he lived. The young man was unchained, and it was not long before the Redeemer freed him from the fetters of unbelief and guilt, and he soon began to exhort sinners to embrace the Saviour ; he became a travelling preacher, and was remarkably successful in winning souls. We are led to conclude that Joseph Cromwell was the 1774,] IN AMERICA. 133 young man described above. He entered the itinerancy in 1777, and was stationed this year on the Kent Circuit. Mr. Shadford says, " I followed him on Kent Circuit, and believe he had been instrumental in awakening a hundred sinners." Mr. S. spent the winter of 1777 and 1778 in Kent, just before he returned to England. Mr. Richard Webster, of Harford county, Maryland, was among the first that embraced religion when the Methodist preachers first came into his neighborhood : he became a Methodist in 1768. As early as 1770 his house became a place for them to preach at. Soon after he became a public speaker among them. In the latter end of 1772, when Mr. Asbury first had charge of the work in Maryland, he ap- pointed Mr. Webster and Isaac Rollin to labor under John King on the Eastern Shore of Maryland, in Kent and Cecil counties. He continued to preach under the direction of the travelling preachers until 1774, when we find him stationed in Baltimore Circuit. Mr. Robert Lindsay, of Ireland, was also with Mr. Shad- ford this year on the Baltimore Circuit. He continued in the work in this country until 1777, when he went to Europe, Avhere he travelled and preached among the Methodists until the year 1788. Mr. Edward Drumgole was a native of Ireland, near the town of Sligo, where he became acquainted with the Method- ists in the beginning of the year 1770. He had been raised a Papist, but as soon as he heard the followers of Mr. Wesley preach he was convinced of the necessity of religion, and began to read his Bible — joined society, — and resolved to read his recantation publicly in the church, which procured him the displeasure of some of his relations. In May 1770 he sailed for America, and landed in Balti- more, from whence he went to Fredericktown. Having a letter directed to Mr. Strawbridge, in the fall of this year he heard him preach, and importuned him to come to Fred- ericktown that he might hear the truth and be saved. One Sunday evening while he was praying in great distress of soul, the Lord visited him with his salvation. In 1773 he began to preach. In the beginning of 1774 he was employed as a travelling preacher on Frederick Circuit and at the Conference of 1774 he was stationed on Baltimore Circuit. He was regarded as belonging to the travelling connection until 1786, when he desisted. His labors were confined chiefly to Virginia (where he settled near North Carolina, probably in Brunswick county), and in North Carolina. 134 RISE OF METHODISM [1774. After he located, he continued to be a faithful and much respected preacher. In 1815 Mr. Asbury ordained him an Elder, at which time he must have been nearly seventy years old. He then had two sons, Edward and Thomas, that were local Deacons in the M. E. Church. General Druragole, late a member of Congress, was also his son, and was said to be one of the most eloquent speakers in that body ; and he possessed considerable character as a statesman. It would be gratifying if evidence induced the belief that he was as religious in heart and in life as his father, and as most of his father's family were. Mr. Rankin, after spending six months in Philadelphia and Jersey, in the fall of this year made a second visit to Mary- land, where he held one or two quarterly meetings. Brother Williams had come (nearly two hundred miles) from Virginia to be present at these meetings. Messrs. Shadford, Webster, and Duke were also present. Mr. R. nkin says: "In the love-feast the power of the Lord descended in such a manner as I had never seen since my landing in Philadelphia. All the preachers were so overcome that they could scarcely address the people. When any of the people stood up to speak, they were so overwhelmed that they were obliged to sit down and let silence speak His praise. This meeting was at Henry Watters' ; it lasted three hours ; the people scarcely knew how to part asunder." CHAPTER XX. Frederick Circuit, the birth-place of American Method- ism, had been slowly growing up from the beginning of Mr. Strawbridge's ministry there, about 1760, and first appears under this name in 1774. At this time Frederick county, from which the circuit took its name, embraced the counties of Montgomery, Washington, Allegheny, and Carroll. This circuit covered all the ground that the Methodists then culti- vated in this, and in Fairfax county, Virginia. For several years it was a frontier circuit, and the preachers who travelled it were in the back woods. Without beinn; able to o;ive a minute enumeration of all the appointments that were on this circuit at this time, we can only mention Pipe Creek, Fredericktown, Westminster, Dur- bin's, Saxon's, Seneca, Sugarloaf, Rocky Creek, Georgetown, 1774.] IN AMERICA. 135 and Adams. In this year preaching was introduced into Alexandria, on the Potomac, and a society formed, consist- ing of twelve persons, one of whom was John Littlejohn, a man of superior abilities, and who was afterwards an eloquent preacher, and will be further noticed under the year 1777. Frederick county has been represented as the most wealthy county in Maryland, on account of the goodness of the soil. It was settled chiefly by the Germans, and on that account the progress of Methodism was slow there. As a proof, after the preachers had labored and nursed Methodism in Freder- icktown, now Frederick City, for more than thirty years, they had only about thirty members. Preaching was first established in this town in 1770, and in 1801 the first small Methodist chapel was built in it. In 1776 the appointments in Fairfax county were embraced in Fairfax Circuit, which reduced the size of Frederick Circuit ; and in 1788 it was further reduced by the formation of Montgomery Circuit. Mr. Gatch says, " I went to Philadelphia, where Conference commenced on the 25th of May, 1774. At that Conference five preachers were taken into full connection — William Wat- ters, Abraham Whitworth, Joseph Gerburg, Philip Ebert, and Philip Gatch. Joseph Gerburg, Philip Ebert, and Philip Gatch, and eight others, were received on trial. These were trying times to Methodist preachers. Some endured as see- ing Him who is invisible, by faith ; others left the field in the day of conflict. My appointment by the Conference was to Frederick Circuit, with William Duke, who was quite a youth, for six months. We found the circuit to be very laborious ; some of the rides were quite long, and only one hundred and seventy-five members in the society. Fredericktown and Georgetown were both in the circuit, but there were only a few members in each. Mr. Strawbridge and Mr. Owens lived in the bounds of this charge. We found among the few in society some steady, firm members, and in some places the prospects were encouraging. I had gone but a fcAV rounds on the circuit when I received a letter from Mr. Shad- ford, directing me to gather up my clothes and books, and meet him at the quarterly meeting to be held in Baltimore. It immediately occurred to me that Whitworth had proved treacherous, and that the object was to send me to Kent Circuit. I accordingly met Mr. Shadford at the quarterly meeting. It was a time of the outpouring of the Spirit ; my own soul was greatly refreshed. Mr. Shadford, at the interview, made a remark which was afterwards of service to 136 RISE OF METHODISM [1774. me. Said he, ' "When addressing the people, always treat on those subjects that will affect your ow^n heart, and the feelings of the hearers will be sure to be affected.' I now learned that Whit worth had committed a grievous sin ; that his wickedness had been discovered immediately on his reach- ing his circuit ; and that he had fled, leaving his family behind, in consequence of which the circuit had been without preach- ing since Conference. So I was ordered to Kent Circuit to take the place of Whitworth. " This, under the circumstances, was a great trial to me, for he had given the enemies of Methodism great ground for reproach. But in the name of the Lord I proceeded. My first Sabbath appointment was at the very place where he had wounded the cause of God. I felt both weak and strong. There was assembled a very large congregation. Many be- haved quite disorderly, evincing an intention of treating tlie service with contempt. I had not the fortitude to reprove them, knowing the cause of their conduct. After I had closed my sermon, I made an appointment to preach at the same place in two weeks, and remarked that I was sorry they had been so long without preaching, and that I hoped they would not censure the Conference, for they had been imposed upon by a man unworthy, as he had proved himself to be, of their confidence ; that they disapproved of the man, and of all such conduct of which he had been guilty. But the Lord reigneth, and he often saith, ' Be still, and know that I am God.' In this instance he manifested his power in an extraordinary manner, in overruling the evil which we feared. The work of the Lord was greatly revived on this small circuit. Numbers were converted at the different appoint- ments ; and in the neighborhood where the wound was infiict- ed, the work of God was the most powerful. The Most High can work as he pleases. His way is often in the whirl- wind. By request I had made an appointment out of the bounds of my circuit; and while I was preaching a man entered the door whose countenance excited my suspicion. He gradually approached toward me, and while I was making the closing prayer, he seized the chair posts at which I was kneeling, evidently intending to use it as a weapon with which to attack me ; but I took hold of the short post and prevented him from striking me. The contest now became violent, and he roared like a lion, while I was upon my knees reproving him in the language of St. Paul. But he was soon seized by persons in the congregation, and thrown with such energy out of the house that his coat was torn in the back 1774.] IN AMERICA. 137 from top to bottom. While in the yard he raved like a demon, but I escaped without injury. " At this place, Philip Cox, who afterward became a useful preacher in the travelling connection, was caught in the gospel-net. Two young men who lived contiguous to my circuit, who had been on a tour to Virginia, attended Baptist meeting ; one of them had experienced religion, and the other was under conviction. They induced me to make an appointment in their neighborhood. The parish minister hearing of it, circulated through the parish his intention to meet and refute me. I heard of this the day before the appointment was to take place ; and I understood that he was a mighty man of war. I knew that I was weak, and that unless I was strengthened from on high I should fail. I went to God in prayer, and he brought to my mind the case of David with the lion, the bear, and with Goliah. I then gathered strength, and no longer dreaded the en- counter. " The minister met me in the yard, in Episcopal costume, and asked me if I was the person that was to preach there that day. I replied, 'I expect to do so.' He then asked me by what authority. I answered, ' By the authority which God gave me.' After a few words had passed be- tween us, he again asked by what authority I had come to preach in St. Luke's parish. I remarked that I was just then going to preach, and he might judge for himself; for the Scripture saith, 'He that is spiritual judgeth all things.' I stood upon a platform erected for the occasion, in an orchard. Parson Kain took his station quartering on my right, I took for my text, Ezekiel xviii. 27: 'Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive.' I concluded that this sen- tence, which is contained in the Church prayer-book, would not be taking him from home. I knew a great deal of the prayer-book by heart, and took it with me through my sermon. Mr. Kain's countenance evinced an excited state of mind. When I had closed, he took the stand ; and on my handing him my Bible, he attempted to read the inter- view with Nicodemus — but he was so confused that he could not distinctly read it. From that passage he attempted to disprove the new birth, substituting in its stead water bap- tism. He exclaimed against extemporaneous prayer, urging the necessity of a written form. "When he had closed I again took the stand, read the same 12* 138 RISE OP METHODISM [1774. passage, and remarked that we could feel the effects of the wind upon our bodies, and see it on the trees, but the wind we could not see ; and I referred to my own experience, as having been baptized in infancy, but was not sensible of the regeneration influences of the Spirit till the time of my con- version ; that then it was sensibly felt. I met his objection to extemporary prayer by a few Scripture cases, such as when Peter was wrecking he did not go ashore to get a prayer- book, but cried out, 'Save, Lord, or I perish.' I then quit the stand to meet an appointment that afternoon, and the congregation followed, with the parson in the rear. When leaving, a man came to me and asked me to preach at his house, which was twenty miles from the orchard. These things are hid from the wise and prudent, and revealed unto babes. " One Sabbath, while I was preaching, there came up an awful storm. Some of the people ran out for fear the house would be blown over. I exhorted them to continue in the house, and look to God for safety. I hardly ever saw such a house of prayer. Two were converted during the storm, and our lives were spared. Salvation is of the Lord, and the pure in heart shall see him in his wonderful ways. I was called upon to visit a man who was nigh unto death. I was at a loss to know how to meet his case ; there appeared to be something mysterious in it. I left him as I found him ; but his case bore with such weight upon my mind that I visited him again, and dealt plainly with him. I told him plainly that I thought him unprepared for his change. The Lord sent it home to his heart. When I came round again, I found him happy in the love of God, and two weeks after I preached his funeral. " The societies on the circuit were much united, and there was a great door opened for the spread of the Gospel. When I left it, two preachers were sent on it. I attended Baltimore quarterly meeting, and from that I was sent into Frederick Circuit again. Here we had to labor hard as formerly. Some societies were lively and on the increase, but others were barren. One Saturday evening, as I was going to my Sabbath appointment, I had to pass by a tavern. As I approached I heard a noise, and concluded mischief was contemplated. It was dark, and I bore as far from the house as I could in the lane that enclosed the road ; but they either heard or saw me, and I was pursued by two men on horse- back, who seized my horse by the bridle, and, turning me about, led me back to the house, heaping upon me severe 1774.] IN AMERICA. 139 threats, and laying on my shoulders a heavy cudgel that was carried by one of them. After they got me back to the tavern, they ordered me to call for something to drink ; but on my refusal the tavern-keeper whispered to me that if I would it should cost me nothing ; but I refused to do so, regardless of the consequences. '' While the subject as to what disposition was to be made of me was under consultation, two of them disagreed, and by this quarrel the attention of the company was drawn from me, so that I rode on my way, leaving them to settle the matter as best they could. The Lord hath made all things for himself, the wicked for the day of evil; the wicked brought me into difficulty, and by the wicked a way was made for my escape. " Mr. Shadford attended our quarterly meeting full of the spirit of preaching. We had a large congregation, and no doubt good was done. This was a large circuit, and there was a great diversity in the manners and views of the people scattered over such an extensive country. This made it difficult for a preacher to suit himself to all cases ; but we had this consolation, that though in some places indifference and persecution prevailed, yet in others the cause was pros- perous, and many joined the Church. I left the circuit a short time before conference, by direction, and spent some time in New Jersey. Whitworth, when he left Frederick, had gone into the Jerseys, and had poisoned Ebert with the doctrines of Universalism, and he had been dismissed. By reason of this the circuit had been destitute of preaching for a considerable time. When I had fulfilled my mission there, I proceeded to the Conference, which was held in Philadelphia, the 19th of May, 1775."* CHAPTER XXI. Brunswick Circuit, in Virginia, had been formed during the last two years. Norfolk was the first charge formed in this province ; and what was called Petersburg, in 1773, was named on the Minutes of 1774, Brunswick. In 1772, at least three societies were formed in this province : one in * Sketch of the Rev. Philip Gatoh, p. 30—38. 140 * RISE OF METHODISM [1774. Norfolk, another in Portsmouth, and a third at William Owens's — some six miles out of Portsmouth. The following were some of the oldest societies in Vir- ginia : The one at Samuel Yeargan's, where the first Methodist chapel was built. The society at Mr. Nathaniel Lee's, was formed in the early part of 1774. It is most likely that Mr. Lee was awakened under Mr. Jarratt, as he and his companion had both obtained a sense of the Divine favor before the Meth- odists came into his neighborhood. When this society was formed by Mr. Williams, Mr. Lee, Mrs. Elizabeth Lee, and their two sons — John and Jesse — belonged to it. Mr. Lee lived near Petersburg, and at his house the Methodists preached. He was soon appointed a class-leader, which office he filled for many years ; and died in 1820, in the 90th year of his age. His family consisted of twelve children, seventy-three grandchildren, and sixty-six great grandchildren. His two eldest sons, John and Jesse, were Methodist preachers. At Mr. Lane's, who it seems lived in Sussex county, where the second chapel was erected in 1774 or 1775. Mr. Lane died this year, "full of faith, and hope, and love;" and his funeral sermon was preached by Mr. Asbury. This society was one of the very best in Virginia. Captain William Boisseau, or as he was commonly called, Boushell, who, we suppose, lived in Dinwiddie county ; and who was the chief instrument in building the third chapel in Virginia in 1775 or 1776, was a truly devout man, and soon went to the " house not made with hands, eternal in the heavens." After his death, this ancient society declined, as he was the chief support of it. At Mr. Mabry's, in Greensville county, where the fourth meeting-house was built in 1776, there was one of the first societies. The meeting at Robert Jones's, in Sussex county, was among the first estabhshed. Mr. Joseph Hartly, whose dust sleeps in Talbot county, Maryland, it seems belonged to this society before he became a travelling preacher. Here Mr. Asbury found his sister, weeping on account of his absence. In 1710, Mr. Robert Jones was alive, and happy in God, in his 72d year. At Merritt's appointment, the society built a meeting- house about 1778; which was about the sixth Methodist chapel in Virginia. 1774.] IN AMERICA. 141 The Ellis family was an important family among the Methodists in the beginning. The Ellis Chapel was built about 1780. Several conferences were held at it, between 1780 and 1790. Ira Ellis was a man of great natural abilities. He, and several of the name, were travelling preachers. Besides these, there were societies at Benjamin Johnson's, Moss's, Jay's, Heath's, Beddingfield's, Woolsey's, Warren's, Walker's, Evans's, Smith's, Malone's, Oliver's, Richardson's, Booth's, and Petersburg ; and how many more we cannot say. The five preachers that were stationed in Virginia, had much success. Mr. King, though stationed at Norfolk, spent part of the year in Brunswick, and part in Alexandria. Robert Williams, John Wade, Isaac Rollin, and Samuel Spragg, were on Brunswick. It was supposed that five or six hundred were justified, in Virginia, this conference year. Mr. Williams's colleagues — Spragg, Wade, and Rollin — were received on trial this year. Mr. John Wade may have been from Virginia. Almost as soon as he began to travel, he began to think of study- ing for the ministry — and, in view of this, left his circuit ; but was persuaded by Mr. Asbury to abandon the idea, and return to his circuit. As his name is not found in the Minutes after 17^, it is presumable that he became a settled minister in some church. Mr. Isaac Rollin was born and brought up in Patapsco Neck, near Baltimore. He was uncommonly wicked, until he professed to have obtained religion, which was when the Methodist preachers first came into his neighborhood, about 1770. He soon began to exhort; and in December, 1772, Mr. Asbury appointed him to labor in Kent and Cecil counties, with Richard Webster and John King. He was the third native American that became a travelling preacher (count- ing Richard Webster as the second). He had some talent for the work ; and in some fields that he occupied, he had his admirers and was useful. In other places, as in Kent in Maryland, he was less useful, on account of the strong dislike that many had to his boisterous manner and rough address. While he was laboring on the Eastern Shore of Maryland, he went up into Chester county, Pennsylvania, where he broke up some new ground. Here he was, pro- bably, the first Methodist preacher that the people heard. Methodism entered what is now Chester county, at its south end, in Marlborough township, and travelled up north 142 EISE OF METHODISM [1774-5. through its centre, from which it radiated east and west. Here, Isaac Rollin was useful. He penetrated the county to its centre early in 1773, and established several preach- ing places. He continued to preach in these parts until the Conference of 1774, when he was sent to Virginia. Mr. Samuel Spragg was received on trial this year, and stationed on Brunswick Circuit. In 1775 and in 1776, he was stationed in Philadelphia. In 1777, he was appointed to Frederick Circuit. After this, until 1783, his name is not in the Minutes ; but it appears that he was in New York, officiating in Wesley Chapel. When the British army took pos- session of New York, it took possession of all church edifices whose ministers favored the American cause. As many of the New Y'ork Methodists were loyal, Wesley Chapel was in better repute with the British officers ; and, we must suppose that Mr. Spragg was either an Englishman, or loyal in his sentiments, or had some of Talleyrand's policy, by which he could hold position, no matter what party was in power. He served the people worshipping in Wesley Chapel more than five years, and received the best pecuniary support of any Metho- dist preacher in America at the time ; he received, while in New Y^'ork, nearly three hundred dollars per annum. The British officers and soldiers attended Wesley Chapel, and contributed to his support. Under his ministry, Eichard Leaycraft was converted and joined the Methodists. He moved to Newark, N. J., where he was the germ of Methodism ; he died at a great age. In 1783, the Minutes say Samuel Spragg and John Dickins were stationed in New York. Soon after, Mr. Spragg left the Methodists, and united with the Protestant Episcopal Church ; and preached in the old church in Eliza- bethtown, N. J., where he died, and was buried. In the church of which he was the pastor, there is erected a tablet to his memory. (See "Lost Chapters," from p. 279 to p. 290.) In October, 1774, three preachers, James Dempster, Mar- tin Rodda, and William Glendening arrived from England ; the first two were sent by Mr. Wesley. They will be fur- ther noticed hereafter. 1775.] IN AMERICA. 143 CHAPTER XXII. In May, 1775, the third Conference was held in Phila- delphia. The Minutes show ten stations, and there were twenty travelling preachers. In 1774, the Methodists had their greatest success south of the Potomac, where their in- crease was 664. The increase north of the Potgmac was 411, making a gain of 1075 throughout the work. The whole number of Methodists returned at this Conference was 3148. There was no new circuit taken in this year, according to the Minutes. Mr. James Dempster was a native of Edinburgh, in Scot- land, and was educated in the university of this city. In 1765, he was received as a travelling preacher by Mr. Wes- ley ; and continued to labor as such in England, until he was sent by Mr. Wesley, to labor as a missionary in America. He arrived in this country in the latter end of 1774, and commenced preaching in New York, where he was stationed in 1775. His name does not appear in the Minutes after this year. We suppose Mr. Asbury refers to him, when he says, " I received from Mr. Raukin a full account of what related to the unhappy Mr. D." Whatever it was, it is veiled in mystery. His connection with the Methodists ceased, and he connected himself with the Presbyterian Church, in which, it appears, he was an acceptable minister. He was, for many years, the pastor of a Presbyterian church in the town of Florida, in Montgomery county. New York, where he died, in 1803. The Rev. John Dempster, of the Methodist Episcopal Church, is his son ; and has been favor- al;ly known, for many years, as an acceptable and talented minister. He was, for several years, a missionary in South America, at Buenos Ayres. There were three preachers — John King, Daniel Ruff, and William Duke — stationed in New Jersey this year. Samuel Spragg was in Philadelphia. Mr. King, in December of this year, went to Virginia, and took a wife; he was the second itinerant that married, and, it seems, married a Virginian. During this year, Mr. Wes- ley addressed the following letter to him : — " I advised you once, and you took it as an affront ; never- theless, I will do it once more. Scream no more, at the peril of your soul. God now warns you by me, whom he 144 RISE OP METHODISM [1775. has set over you. Speak as earnestly as you can, but do not scream. Speak with all your heart, but with a moderate voice. It was said of our Lord, 'He shall not cry;' the word properly means, he shall not scream. Herein be a follower of me, as I am of Christ. I often speak loud, often vehemently; but I never scream. I never strain myself ; I dare not ; I know it would be a sin against God and my own soul. Perhaps one reason why that good man, Thomas Walsh, yea, and John Manners, too, were in such grievous darkness before they died, was because they shortened their own lives. 0, John ! pray for an advisable and teachable temper. By nature you are very far from it ; you are stubborn and head- strong. Your last letter was written in a very wrong spirit. If you cannot take advice from others, surely you might take it from your affectionate brother, "J. Wesley." It seems he was not fully cured ; for Mr. Asbury heard him preach in Baltimore the same year, and says, "J. K. preached a good and profitable sermon ; but long and loud enough." In 1777, his name appears for the last time in the Minutes, when he stands for North Carolina. He located and lived near Raleigh, in this state, where he died, not long afterwards. Mr. Richard Webster, in 1775, was stationed in Chester Circuit, Pa. After this, it appears, that as he had a family that required him at home, he located. Messrs. Ruff and Webster were the first preachers on Chester Circuit, after it was formed, and noticed in the Minutes in 1774. We insert the following anecdote, which we received from an old Methodist of excellent memory : — Near Old Chester lived Mr. James Barton, who had been raised a churchman, and was awakened to a sense of inward religion without human means. Observing that ministers and members in his church were dead and careless, and finding some living testimonies among the Friends, he w^as led to join them ; and adhered to them for twenty years, and became a public speaker in their meetings. About the time that Messrs. Ruff and Webster were preaching on Chester Circuit, he dreamed that he saw two men moving through his region, using iron flails, with which they subdued the hills and the mountains, and nothing could resist their operation. Friend Barton had read the promise, that God would, '• Make a new, sharp threshing instrument, that should thresh the mountains small, and make the hills as chaff;" and when he heard these two primitive Methodist preachers speaking in the power 1774.] IN AMERICA. 145 and demonstration of the Holy Ghost, he concluded his dream was fulfilled: that Messrs. Ruff and Webster were the two men — their energetic manner of preaching Christ, the flail that subdued the hills and mountains of sin and enmity in sinners — reducing them to obedience to Christ. Friend Barton united with the Methodists, and bore his testimony that God was with them.* After Mr. Webster located, he did not relax his efforts to do good in his own neighborhood, for nearly fifty years. In the latter end of his life, there was a neat church built under his direction, in the forest called "Calvary." In 1824, Mr. Garretson, who had known him for fifty years, visited him, a little before his death. He says, he " Found him, like a ripe shock of corn, waiting to be taken to the garner of rest. I had SAveet fellowship with him. I bless God for the opportunity of conversing Avith him." He was gathered home in May, 1824, at the advanced age of eighty-five years. He left a large number of children and grandchildren, living in the same region. The Rev. John Davis, of the Baftimore Conference, married a relation of his. Mr. W eb- ster married a daughter of Mr. George Smith, one of the first Methodists of Chester county, near to the Grove Meet- ing. Some of his relations by name, live about Downingtown, in Chester county. Pa. A goodly number of his descendants still cleave to the Methodists. From the Conference of 1775, two preachers — Philip Gatch and John Cooper — according to the Minutes, were station- ed on Kent. It was the custom of the times to change during the year ; both these preachers changed fields of labor during the year. John Cooper was, probably, from the Western Shore of Maryland, — he was received this year. He continued fifteen years in the work, until death removed him to his reward. His first appointment was to Kent Circuit. He was also laboring on the Peninsula in 1778, and assisted in planting Methodism in the lower end of Caroline, and in Sussex and Somerset counties. He was a useful preacher — too modest to complain when in want, and waited to be ob- served and relieved by his friends. His last appointment was to Harford Circuit, where he made a peaceful end. The following is Mr. Gatch's account of Mr. Cooper, and of their labor and sufferings at this time : — *' I was appointed by the Philadelphia Conference to Kent Circuit, with John Cooper for my colleague, a young man * His grandson, Dr. Barton, lives at Village Green, in Delaware county, Pa., and is a Methodist of sterling value. 13 146 RISE OP METHODISM [1775. that I had recommended to the Conference. The first time I saw him was at a meeting on Frederick Circuit. I had heard of him before. He was a young man of a solemn and fixed countenance, and had suffered much persecution. At one time, when on his knees at prayer, in an apartment of his father's house, he was discovered by his father, w^ho threw a shovel of hot embers upon him, and afterwards expelled him from his house. His public services were solemn, and his life was exemplary. He lived and died in the travelling connection. "I took the circuit at Luke's parish. After the first service was over a man came to me and told me some gentlemen out of doors wished to speak with me. Here I had to appear before parson Kain and others. The parson had a great many questions to ask me, and I answered them ; but he could get no advantage of me. A man standing at my left undertook me, whom. I had known when on the circuit before. He expressed a wish to be considered friendly. I felt dis- posed to hit him, and I replied that I could not talk to two at once ; and turning to a man on my right hand, I observed, * Here seems to be a reasonable man, I will answer him any question he may be pleased to ask.' I knew not the man; I knew not the individual, but the remark made a friend of the mammon of unrighteousness. He became very friendly ; but I was informed that some time before he attended a meeting, and after service invited the preacher up stairs, and shortly after they came tumbling down stairs. Pretend- ing to wish some conversation with the preacher, he laid hold on him violently. The Lord can make the wicked a ransom for the righteous. Parson Kain's flock soon became scattered, and his place was lost, so that he troubled us no more. " Before I got around my circuit I was taken Avith the small-pox, which disease I had probably taken while in Phila- delphia ; but having no knowledge that I was exposed to it, my system was unprepared for it. I suffered indescribably, and for a time my life was despaired of. The family with whom I lay sick was large, and it brought great distress upon them. Two of them died — the father, and a young lady who lived with the family. This caused me great distress of mind, though at times I had such manifestations of the love of God, that I Vy'as sustained. While unable to travel, Mr. Rankin sent a young man on the circuit, lately arrived from Ireland. Like Jonah, he had fled from the Lord ; but he brought a letter of introduction from Mr. Boardman to Mr. 1775.] IN AMERICA. 147 Rankin, which requested him to put the young man imme- diately on a circuit. After I recovered two of us were em- ployed on the circuit, and one visited those places not yet taken into the regular work. By this means we enlarged our borders. Our quarterly meeting was held in St. Luke's parish. Mr. Rankin was with me. Great threats had been made against this meeting, but it passed off without interrup- tion. About this time the young man who had been con- verted and joined the Baptists in the South, and who was in- strumental in introducing the gospel into St. Luke's parish, fell sick unto death. I visited him, conversed with him on subjects suited to his condition, prayed with him, kissed him, and parted with him till the resurrection of the just. While on this circuit I had the opportunity of hearing Captain Webb preach. He spoke much on the important point of introducing Methodism into the colonies, in a most solemn, and impressive, and practical manner. " I left Kent Circuit in the fall, and was in Baltimore town and Circuit for some time. When I went round the circuit I found John Lawson's house a preaching place. He then related the exercise of mind through which he passed when I first introduced preaching into his neighborhood. Glory to God ! the man who was once a great trial to me, when refus- ing me the privilege of holding meeting in his house, is now a comfort to me ; but the Lord took care of me, and pro- vided me a house in which to speak his word. It encourages me still to think of the great goodness of God to me when I was but a child. The preacher in Frederick Circuit was under a business necessity of coming into Baltimore ; so vre exchanged, and I went to Frederick the third time. I was glad to see my old friends, but persecution raged in some places on the circuit. I was called on to preach about ten miles below the circuit, where two Baptist preachers had a short time before been taken from the stand. The friends supposed that I would be treated in like manner ; but I went trusting in the Lord. When I arrived there three of the great ones of the earth were in waiting to receive me ; one of them examined my doctrines, and when he found they were not Calvinistic, he said no more. They all remained and heard me through. At a third appointment in the same place — it being at the house of a widow lady — a large man met me at tlie door, and refused to let me go in. He claimed some connection with the family, from which he imagined his right to act as he did. A small man present said his house was close by, and if I would preach there I should be wel- 148 RISE OF METHODISM [1775. come. The other asked him if he knew what he was doing. He said yes, and let any person interrupt if he dared. *' In the world there is tribulation, but in Jesus there is peace. Generally where the work of God prospered most, persecution raged with the most violence. There was a large society between Bladensburg and Baltimore, at which I had preached in the forenoon, and was on my way to an appoint- ment in the evening. I had heard that a man, whose wife had been convicted under the preaching of Mr. AVebster, intended to revenge himself on me that afternoon. We saw them at a distance, for there was a large company with me of men, women, and children. I was not in the least intimi- dated. Two of the company met us, and demanded my pass. I told them that I was not so far from home as to need a pass. They caught my horse by the bridle, and said I should go before a magistrate. I told them the only objec- tion I had to that was, it would be taking me out of my way. By this time a third one came up, and asked me if I was the great orator they had there. My feelings were composed, and I inquired of him why he would like to know. He said he had heard me. I then asked him how he liked my dis- course. He replied that a part of it he liked well enough. He was a man of good disposition, and went to the place with no intention of joining my assailants. I afterwards understood they charged him with being cowardly ; but rather than lie under the imputation, he sacrificed his conscience. Come out from the wicked. Evil communications corrupt good manners, both toward God and man. *' Those that were in waiting hailed the men that had me in custody ; so I was conducted to the mob, and all further ceremony ceased. The tar was applied, commencing at my left cheek. The uproar now became very great, some swear- ing and some crying. My company was anxious to fight my way through. The women were especially resolute ; they dealt out their denunciations against the mob in unmeasured terms. With much persuasion, I prevented my friends from using violent means. I told them I could bear it for Christ's sake. I felt an uninterrupted peace. My soul was joyful in the God of my salvation. " The man who ofiiciated called out for more tar, adding that I was true blue. He laid it on liberally. At length one of the company cried out in mercy, * It is enough.' The last stroke made with the paddle with which the tar was applied, was drawn across the naked eyeball, which caused severe pain, from which I never entirely recovered. In tak- 1775.] IN AMERICA. 149 ing cold it often became inflamed, and quite painful. I was not taken from my horse, which was a very spirited animal. Two men held him by the bridle, while the one, elevated to a suitable height, applied the tar. My horse became so frightened that when they let him go he dashed off with such violence that I could not rein him up for some time, and nar- rowly escaped having my brains dashed out against a tree. If I ever felt for the souls of men, I did for theirs. When I got to my appointment, the Spirit of the Lord so over- powered me, that I fell prostrate in prayer before him for my enemies. The Lord, no doubt, granted my request, for the man who put on the tar, and several others of them, were afterwards converted. " The next morning a man who was not a professor of religion, came to the house where I had lodged the previous night, and calling out my host, he informed him that a mob intended to attack me that morning on my way to my ap- pointment. They agreed among themselves — I was not yet let into the secret — that the man of the house should take the main road, and that the informant should conduct me by a different road not so likely to be interrupted. We pro- ceeded some distance, when we discovered horses tied, and men sauntering about at a cross-road. My guide thought it was rather a suspicious state of things, and bore off, con- ducting me by a circuitous route to my appointment. My friend, who had taken the main road, came to a bridge, beneath which several men had concealed themselves ; and as soon as they heard the noise on the bridge, they came rushing out with weapons in hand. When they discovered their disappointment, they appeared to be somewhat con- fused. The man assumed surprise, and inquired what was the design of the movement. At length they replied, though with apparent reluctance, that they were waiting for the preacher. ' What are you going to do with him ?' inquired the man. ' Why, we are going to tie him to a tree, and whip him till he promises to preach no more,' was their answer. The group seen by myself and guide was a detachment, I afterwards learned, from the same company, designed to pre- vent the possibility of my escape. But the snare was broken, and I escaped. " Then it was reported that I had been shot in an attempt to rob a man ; that I was blacked, but on being washed was found to be Gatch, the Methodist preacher. I suppose they thought they had succeeded so far as to deter me from ever coming back again. But in four weeks I put to silence the 13* 150 RISE OF METHODISM [1775. report. I never missed an appointment from the persecu- tion through which I had to pass, or the danger to which I was exposed. At another appointment there was a number of guards brought for defence ; if the mob had come accord- ing to expectation, I suppose there would have been a con- flict. I sometimes felt great timidity, but in the hour of danger my fears always vanished. This I considered a clear fulfilment of the promise which says, ' Lo, I am with you always.' "A very worthy young man, who was an exhorter and class- deader, was in the employment of a Presbyterian minister, living near Bladensburg ; and while laboring in the field, some of the persecutors whipped him so cruelly, that the shirt upon his back, though made of the most substantial material, was literally cut to pieces. His employer took the matter in hand, and had them arraigned before the court, and they were severely punished. This put an end to persecu- tion in Frederick Circuit. Our last quarterly meeting for the year was held in the neighborhood of Bladensburg. Mr. Rankin was with us, and I gave them my last address with a feeling heart, and set out for Conference, to be held in Baltimore, May 21, 1776." Mr. Martin Rodda entered into the itinerancy under Mr. Wesley in 1763. In the latter end of 1774 he came with Mr. Dempster to America, by Mr. Wesley's authority, to preach as a missionary. In 1775, he had charge of Balti- more Circuit ; his colleagues were, Richard Owen and John Wade. Mr. Richard Owen, the first Methodist preacher raised up in America, was a local preacher living in Baltimore Circuit, on which circuit he was appointed to labor this year as a temporary supply. Although his name is printed in the Minutes this year, it is not said that he was received into the travelling connection until 1785. In 1786, he died in Leesburg, Virginia, where he was laboring. At the time of his death he had been preaching fifteen or sixteen years. Though he had charge of a large family, he travelled and preached much as a local preacher, in what was then the back settlements, when Methodism was in its infancy. " He was a man of honest heart, plain address, good utterance, and sound judgment;" and for the last two years of his life he gave himself up wholly to the work of saving souls — he was an excellent man, and a useful preacher. Mr. Rankin, in his travels, came in July of this year to 1775.] IN AMERICA. 151 Maryland, and preached at the Gunpowder Chapel. From here he went to Mr. Gough's, at Perry Hall, who, with his wife, were warm in their first love. In the latter end of it, he spent a quarter in New York. In May, 1775, Mr. Watters attended Conference in Phila- delphia, and was appointed to Frederick Circuit, in Maryland, where he spent six months, and saw the pleasure of the Lord prospering. While here, he often lodged in cabins, eat a dry morsel, and made the woods his study. In 1775 there was the first great revival on Frederick Circuit — some two hundred were added to the societies. The other half of this year he spent in Fairfax Circuit. In this circuit he saw the greatest work of religion that he had ever seen. One of the converts was Nelson Reed, who was long a laborer in the vineyard of the Lord. Mr. Strawbridge was his colleague on Frederick Circuit. From the Conference of 1775, Mr. Asbury went to the Norfolk Circuit. Embarking at Cecil Court-house on Bo- hemia Manor, he arrived there in May, and found about thirty undisciplined Methodists in society in Norfolk. The preaching-house was an old shattered building that had been a play-house. lie soon moved a subscription for building a church ; but owing to the ill fate of the place, which was burned down the following winter, by order of the royal governor, Methodism was crushed in Norfolk for several years. It was not until the beginning of the present century that they had a good place of worship. In 1803, Mr. As- bury says the new church in this place is the best house the Methodists have in Virginia. There was a society at Ports- mouth, and some place to preach in; but it does not appear that the Methodists erected a new church in this place until 1800. There were societies at New Mill Creek, and at Wil- liam Owen's. There were about ten appointments on Norfolk Circuit, one of which was at the house of the Rev. Robert Williams. This was Mr. Asbury's first visit to Virginia, and like most of the early preachers, he became very much at- tached to it, and wrote in his Journal, " Virginia pleases me in preference to all other places where I have been." We have formed a very high opinion of the first race of Virginia Methodists : they were of the old stamp. In addi- tion to a deep vein of piety, they had a sweetness of spirit and a blandness of manner which made them exceedingly agreeable. We very much doubt whether they have been surpassed. Mr. Asbury spent more of his time, after coming to this country, in Virginia than in any other state. 152 RISE OF METHODISM [1775. Messrs. Shadford, Lindsay, Druragole, Williams, and Grlendenning were stationed on Brunswick Circuit, where they had much fruit. Mr. William Glendenning was a Scotchman, and came to America in 1774 with Messrs. Dempster and Rodda, and was received on trial at the Conference of 1775. In 1784, while travelling in Brunswick, in Virginia, his mind became dark, and his religious comfort left him. At the Christmas Conference of 1784, he warmly refused to go to Nova Scotia as a missionary. At the same Conference he was proposed for the elder's office, and rejected on account of lack of gifts. Soon after, while Mr. Asbury was at prayer, he said " He felt all light of God's mercy take its flight from him, as in a moment." His soul sunk into the depths of despair; and in the following summer he stopped travelling. He was in a strange way — something like that in which Mr. John Haim was at one time. He says, " When I was in the fields I would for hours together be blaspheming in the most horrid manner." He professed to have some won- derful trances and visions ; and had he lived to the present time it is likely he would have kept pace with modern dis- coveries, and been a spiritualist — he was a very unstable man. In 1786 he located ; but subsequently wrote to the Conference to be readmitted, and was not received, on the ground of insanity. He was alive in 1814, at which time he had passed his threescore years on earth. After he ceased to travel, he lived upon the hospitality of the Methodists in Virginia and North Carolina. At the fall quarterly meeting for Brunswick Circuit, Francis Poythress, James Foster, and Joseph Hartley, were admitted as travelling preachers. A further account of them will be given for the year 1776, when their names first appear in the Minutes. During this year the Methodist preachers, finding that the collections in the classes were not sufficient to make up sixty- four dollars for each travelling preacher and his travelling expenses (a Methodist preacher's salary at that day), con- cluded to make a fifth or conference collection. This has been a rule of practice ever since. In the year 1775 the Methodists in America had a new cause of grief and sorrow brought home to their hearts — for the first time they were called to shed their tears because death had striken down those men of God who had directed them where to go to find peace and joy for their sad and troubled souls ; the unobtrusive Embury died suddenly, but 1775.] IN AMERICA. 153 happily, among the little circle of Methodists that he had gathered around him at Ashgrove, in the colony of New York ; and the lamented Robert Williams died in Virginia, where his name was long remembered by a multitude who had been benefited under his plain and powerful ministry. Mr. Williams had become a married man. He was the first travelling preacher in America that took a wife : he married, it appears, a Virginian ; and lived between Norfolk and Suffolk — his house was a preaching place on the Norfolk Circuit. On the 26th of September, 1775, the Lord took him to himself. Mr. Asbury, who was then laboring on the Norfolk Circuit, preached his funeral sermon, and remarks, " He has been a very useful, laborious man, and the Lord gave him many seals to his ministry. Perhaps no one in America has been an instrument of aAvakening so many souls as God has awakened by him." If usefulness should secure renown, and we know not why it should not, then Mr. Wil- liams must be regarded as pre-eminent among the early laborers in this country. He was the first itinerant Meth- odist preacher that died in America. He was buried in Norfolk county, Virginia. " They that be wise shall shine as the brightness of the firmament ; and they that turn many to righteousness as the stars for ever and ever." CHAPTER XXIIL In the month of April, 1775, Mr. Asbury first preached to Mr. Henry Dorsey Gough, of Maryland, on which occa- sion he was convinced by the truth. A gentleman of Bristol, England, had left Mr. Gough, by will, an estate in land, houses, and money, valued at sixty or seventy thousand pounds. He had married a sister of General Ridgley (after- wards Governor Ridgley). His mansion, called Perry Hall, was on the Bel Air Road, twelve miles from Baltimore, and was one of the most spacious and elegant in America at that time. In the midst of all this wealth and worldly grandeur he was unhappy. It has been stated that Mrs. Gough had been brought to serious reflection by hearing the Methodists preach, and had been forbidden by her husband to hear them any more. One evening he and his companions were drinking and trying to bless themselves with the pleasures of sin, when one of them said, " Come, let us go and hear 154 RISE OF METHODISM [1775. the Methodist preacher." This was to be a scene of new diversion to them. They went, and Mr. Asbury was the preacher. On leaving the place of worship one of the com- pany said, " What a heap of nonsense we have heard to- night." But Mr. Gough, who had been convicted under the sermon, replied, "No, what we have heard is the truth as it is in Jesus." His prejudice against the Methodists was now removed, and he could say to his companion, " My dear, I shall never hinder you again from hearing the Methodists." This was an agreeable declaration to her. So deep was his distress on account of sin, that he was near destroying him- self, but God mercifully preserved him. It is related of him that he rode over to one of his plantations, one day Vr-hile under sore distress of soul, where he heard the voice of prayer and thanksgiving, to which he listened, and found that it was a colored man, a poor slave that had come from a near plantation, and was praying with his slaves ; and thanking God most fervently for his goodness to his soul and body. The prayer took a deep hold on Mr. Gough's feelings, and he exclaimed, " Alas ! Lord, I have my thousands and tens of thousands, and yet, ungrateful wretch that I am, I never thanked thee as this poor slave does, who has scarcely clothes to put on or food to satisfy his hunger." In the height of his distress, one day, when a number of friends were at his house, he left his company and retired to his closet to pour out his full soul in prayer. While on his knees, imploring the mercy of God, he received the answer from his Lord, of conscious pardon and peace. In a transport of joy, he went to his company exclaiming, "I have found the Methodists' blessing ! I have found the Methodists' God !" In July, 1775, Mr. Rankin tells us that after preaching at the chapel at the Forks of Gunpowder Falls he rode to Perry Hall. Mr. and Mrs. Gough had, by the mercy of God, lately found a sense of the divine favor, and now cheerfully opened their house and hearts to receive the ministers and children of God. "I spent a most agreeable evening with them. A numerous family of servants were called in to exhortation and prayer ; so that with them and the rest of the house we had a little congregation. The Lord was in the midst, and we praised him with joyful lips. The simpli- city of spirit discovered by Mr. and Mrs. Gough was truly pleasing. At every opportunity he was declaring what the Lord had done for his soul; still wondering at the matchless love of Jesus, who had plucked him as a brand from the 1775.] IN AMERICA. 165 burning. He and his wife united with the Methodists, and continued to cleave to them during the war that resulted in the independence of the American colonies, at the risk of the confiscation of his large estate." Mr. Gough continued for a number of years happy in reli- gion and zealous in the cause of God. He built a chapel joining Perry Hall, on which was a bell that rang morn- ing and evening, calling the household, white and colored, together for family worship. So numerous was his family that when assembled they made up a medium congregation to hear the Scriptures read, and engage in singing and prayer. At that day the Methodists were strictly taught to allow their servants the benefit of family worship, nor would a Methodist preacher like to lead in family devotion when the greater part of the family were absent in the quarter, and at their work. In this chapel the circuit preachers preached every two weeks on a week day, and the local preachers every other Sabbath ; also strange preachers, when they turned in to tarry for a night, often preached in it to the family. After Mr. Gough had faithfully withstood temptation for a number of years, he backslid and was again found seeking happiness in the pleasures of sin. His wife held on her way undeviatingly. When he was expelled from the Methodist Church, he vowed that he would never join it again. But in the great revival of 1800 and 1801, he was reclaimed through the instrumentality of Mr. Asbury, through whom he was first brought to God ; and feeling convinced that he did wrong in making a vow not to join the Methodists again, he felt it was wrong to keep it, and offered himself again for fellowship among them in the Light Street Church, if his bretliren would forgive his wanderings. The Rev. George Roberts was the officiating minister, who put it to vote, when the wliole assembly rose on their feet, and all eyes were suf- fused with tears. From this time Mr. Gough continued faith- ful unto his end. One of his last pious deeds was to build a chapel called the " Camp-Meeting Chapel," for the accommo- dation of the poor people of a certain neighborhood. He spent his winters in Baltimore, and his summers at Perry Hall. In May, 1808, when the General Conference was met in Baltimore, he died ; and when his corpse was taken to the country for interment, many of the members of the Confer- ence walked in procession after it to the end of the town. He was a man of plain understanding — large charities dwelt in his soul — he was ever ready to minister to the souls and 156 RISE OF METHODISM [1775. bodies of the needy as a follower of the Saviour. The expensive embellishment of his country-seat was always hos- pitably open to visitors, especially those who feared God. He was well worthy of imitation as a husband, a father, and a master. Mrs. Prudence Gough lived a widow for several years after Mr. Gough's death. After he was reclaimed he used to say, " Oh ! if my wife had ever given way to the world I should have been lost ; but her uniformly good life inspired me with the hope that I should one day be restored to the favor of God." Perry Hall was the resort of much company, among whom the skeptic and the Romanist were sometimes found. Members of the Baltimore bar, the elite of Maryland, were there. But it mattered not who was there. When the bell rang for family devotion, they were seen in the chapel, and if there was no male person present to lead the devotions, Mrs. Gough read a chapter in the Bible, gave out a hymn which was often raised and sung by the colored servants, when she would engage in prayer. Take her altogether, few such have been found on earth. Of her Mr. Asbury re- marked, " She had been a true daughter, she has never offeniled me at any time." Her only sister became a Method- ist about the same time that she did ; they continued faith- fully to a good old age, when they were called to take a higher seat. Mrs. Gough's only child, a daughter, also gave her heart to the Saviour, while she was yet young ; and most of her relations followed her example of piety — many of them were Methodists cast in the old die. Many of the principal facts in the foregoing account of Mr. Gough are taken from the Life of the Rev. William Black of Nova Scotia, who was at Mr. Gough's about the time the M. E. Church was organized ; and it seems he learned them of Mr. Gough. Mrs. Gough was awakened under the first sermon she heard Mr. Asbury preach. She came into the congregation as gay as a butterfly, and left with the great deep of her heart broken up. Mr. Asbury took notice when the word took effect upon her. Mr. Gough was very zealous when he first found favor with God, and frequently preached. For this he was brought before the court, but was never cast into prison. Their only child, Miss Sophia, was raised after the most religious order ; it was a rule of Mrs. Gough not to allow her daughter to go into any company where she could not go with her, nor to join in any amusements that the pious mother could not, with a good conscience, join in. Though 1775.] IxV AMERICA. 157 their child was raised in the midst of wealth, she was igno- rant of the fashionable amusements of the day. The first time Mrs. Gough left her in gay company, she excused her- self from joining in playing cards for amusement by saying she did not know how to play, for she then saw a pack of cards for the first time. When one of the company said, " if you cannot play you can cut the cards for us," she replied in her happy ignorance, " That I can do if I had a pair of scissors." This was the right way to cut them. What was very remarkable, this well raised young lady was converted at her piano while singing, " Come, thou Fount of every blessing." She bore the joyful news to her parents — the mother wept for joy — and the fiither shouted aloud. This young lady was married to James Carroll, Esq., a gentleman of many excellencies, as well as of much wealth. Methodism still remains in this distinguished family. The Rev. Thos. B. Sargent of the Baltimore Conference is married to the great-granddaughter of Mr. and Mrs. Gough. She, and her mother and aunt, as well as her grandmother, and great- grandmother, are ranked among true-hearted Methodists. See " Recollections of an Old Itinerant," pp. 191, 192, 193, 201. CHAPTER XXIV. In June, 1775, soon after Mr. and Mrs. Gough became happy in the enjoyment of experimental religion, Mr. Free- born Garrettson, who lived not far from them, was also added to the Methodists. His grandfather came from England, and was one of the first settlers in Maryland, near the mouth of the Susquehanna river. His father was a man esteemed as a good Christian in his day, and his mother was enlightened under the ministry of Mr. Whitefield's coadjutors, and was somewhat tender in her feelings in reference to religion. Freeborn Garrettson was born not far from llavre- de-Grace, August 15, 1752. There were several things in his experience before he obtained a clear sense of Divine favor that were very remarkable ; and we cannot doubt that that Being who selected Jeremiah from his natal hour to be a prophet, and St. Paul to preach the Gospel, did also design Mr. Garrettson from his birth to do the work that he did as a Methodist preacher. When he was about nine years old, 14 158 RISE OF METHODISM [1775. he tells us it was strongly impressed on his mind as if he had heard a voice, " Ask, and it shall be given you." It occurred to his mind that this was a Scriptural promise, and he told his brother John that it was revealed to him that he would be very rich ; and he was rich in every sense — in faith and good works, and had abundance of this world's goods. Not long after, some spiritual influence, it seems, raised the question in his mind, "Do you know what a saint is?" It was suggested to him immediately, "A saint is one that is wholly given up to God;" and the beautiful image of a saint was before his soul at once, which so enraptured him as to move him to pray that the Lord would make him a saint ; at the same time joy sprang up in his soul from a persuasion that his prayer would be answered. We are disposed to regard these as his first catechetical instructions from heaven. Conviction of the danger to which a soul is exposed without saving grace, was kept alive in Mr. Garrettson by the dangers and deliverances through which he passed. At one time he was near being drowned by falling into a rapid stream, which led him to inquire what would have become of his soul, and set him to weeping and praying. At another time when riding down a declivity, he was thrown from his horse on a rock, and remained senseless for awhile. When he came to, on his knees, with hands and eyes raised to heaven, he cried to God for his mercy, and promised to serve the Lord all the days of his life. Before he left that spot he saw the loveliness of the Saviour, and felt a degree of the goodness of God. His strictness of life, together with his going to hear the Methodists preach, caused his father to visit him for the purpose of persuading him to keep to the Church of England, in which he had been raised. In 1773, his brother John was expected to die, and on a Sabbath day many of his relations came to see the last of him. He saw death approaching to summon him to eternity, and hell was to be his doom. At this time he was praying, " Lord, thou knowest I am unprepared to die — have mercy on me — give me a longer space — raise me up and I will serve Thee." At this time his brother Freeborn was on his knees, back of the bed, praying earnestly for him. They both felt and knew the moment when the Lord answered prayer, and respited him from death. Immediately, Free- born told the company the Lord would raise him up. He recovered, obtained religion, and died triumphantly in 1778. Although Mr. Garrettson did not at this time profess the faith of assurance, yet, he had power to prevail with 1775.] IN AMERICA. 159 God in prayer, and boldness to hypothecate the answer to his pra^'er. In the course of this year his father died, leaving his children a hope that he had gone to a better world. In June, 1775, he awoke one morning with an awful voice sounding in his ears, as impressive as if it had been thunder, ''Awake, sinner, for you are not prepared to die." He started from his pillow and called on the Lord for mercy. Instead of attending to the military parade that day as he had intended, he spent the morning in devotion to prayer, and heard a Methodist sermon in the afternoon. Oppressed with sorrow, he spent the night. Soon after, he heard Mr. Daniel Ruflf preach, and spent the evening at Mrs. Goiigh's. On his way home, in a lonely wood, and under the pall of night, he bowed his knees in supplication to God. He was now near the kingdom of heaven, and for a while felt the countervailing influences of the Holy Spirit and Satan: the former presenting the beauties of religion, while the latter endeavored to make it look as odious as possible, and offered him the world for his portion. After continuing on his knees for some time, he gave way to the reasonings of his enemy — his tender feelings were gone, and his tears ceased to flow. He continued on his knees and aiex county, Va. (his sister belonged to the society at Robert Jones's), had travelled two quarters the previous year, and was received in 1776 as a travelling preacher, and stands for Kent Circuit. In 1777 he was stationed in Bal- timore Circuit. In the latter end of this year he returned to the Peninsula to Kent Circuit. In the month of April, in 1778, he was taken by the rulers of Queen Anne's county, and was put in confinement for a short time. The court before which he was brought prohibited him from preaching; but when his bands were loosed he went forth, attending his appointments, and after singing and praying, he would re- main on his knees and exhort the people in a most feeling and forcible manner, until his enemies said they were as will- ing he should preach on his feet as on his knees. After his release from confinement, he travelled and preached in Delaware state, where the rulers were more favorable to Methodist preachers. Mr. Garrettson was the most efficient laborer in this field. The beginning of this year was the most trying time that the Methodists had experienced. The storm had been gathering for three years. The first blood had been shed in defence of the rights claimed by the colonists in 1775. The same year, the barbarous Lord Dunmore, the royal governor of Virginia, had burnt Norfolk, and sent five thousand homeless men, women^ and children wandering through the country. The king had sent forth his proclamation, calling on the colonists to submit. Mr. Wesley had, most unfortunately for his followers here, dipped his pen into the politics of America. His assistant, Ilankin, had declared from the pulpit of St. George's, that he believed God's work w^ould not revive until the people submitted to King George. Mr. Rodda had been detected, while on Kent Circuit in 1777, in circulating the king's proclamation, and had to leave the work and take refuge in the British fleet, then in the Chesapeake; and 214 RISE OF METHODISM [1778. Chancy Clowe, who had been a public speaker, and a Method- ist of some note, raised a company of three hundred men, having his head-quarters in Kenton forest, Kent county, Del., where the lines of his fortifications are still to be seen — intending to make his way through the country, and join the British in the Chesapeake Bay. This company was dis- persed, and Clowe their leader was tried, condemned, and executed in the state of Delaware. There was but one, besides Clowe, found in this rebel company that had ever borne the name of Methodist. Add to all this, that the Methodists, however well affected to their country, were conscientiously opposed to bearing arms and fighting. All this gave pretext to their enemies to call them tories, and look upon them as enemies of the rights and liberties of their country. Hence the storm of perse- cution that came upon Mr. Wooster, who was imprisoned at Annapolis; upon Mr. Jonathan Forrest; upon Mr. Asbury, who was fined, and driven out of the work for a short time ; upon Mr. Hartley, who was arrested in Queen Anne's, and subsequently put in Talbot jail ; upon Mr. Garrettson, who was beaten in Queen Anne's, and afterwards put in Cam- bridge jail ; upon Judge White, for harboring them ; upon Pedicord and others. In June, 1778, Mr. Garrettson commenced his labors at Kent meeting-house, on the Eastern shore. Here the Meth- odists had many friends ; and, we may add, the people of this county never so violently persecuted the preachers. The friends here advised him to remain with them, and not expose his life by travelling at large. He tried to comply with this advice, but in the course of a week his spirit was stirred within him : he cried to God to know his will, and felt an impulse to go forward, believing that the Lord would stand by and deliver him. With this Divine assurance he left his Kent friends, not fearing his worst enemies, and went through Cecil county, and part of Delaware state as far as Judge White's, unmolested ; but when he went into Queen Anne's he was threatened with imprisonment. As he was going into Kent, Mr. John Brown met him, and seizing the horse's bridle told him he must go to jail. Mr. Garrettson remonstrating against his order, he commenced beating him over the head and shoulders with a stick. Just then Mr. Garrettson, breaking away from him, put whip to his horse and endeavored to make his escape. But Mr. Brown took a nearer route, and heading him, struck at him, but missed him. Just then Mr. Garrettson's horse, stopping suddenly, 1778.] IN AMERICA. 215 threw him to the ground in an insensible state. He was taken to a house near by and bled by a doctress, who just then was passing by, and who carried her lancet when called out. This restored him to his senses. Mr. Brown, fearing that if his victim died he would be tried for murder, was much agitated, while Mr. Garrettson was exhorting his per- secutor to repentance, as happy as he well could be. But as soon as Mr. Brown thought him out of danger of death, he brought a magistrate to have him sent to prison. But when Mr. Garrettson showed him his sin in thus endeavoring to stop the gospel, and his fearful accountability to God for such a course of conduct, he dropped his pen without finish- ing the mittimus. After giving a suitable exhortation to the magistrate, whose wife's funeral he shortly afterwards preached, and to his persecutor and all present, he went with the doctress, who had brought a carriage to take him in to Father Dudley's, where he sat in his bed that night and preached to a few of the despised Methodists. This ended his violent persecution in Queen Anne's county. The spot where Mr. Garrettson was beaten is between Church Hill and Chestertown, opposite the farm where Mr. Brown lived, which is still owned by his descendants ; at what is called Brown's Branch. A large tree, it is said, marks the precise spot where he lay in his insensible state, when it was feared that he would die. A few days afterwards he preached in the same neighbor- hood, and many were ready to say, " Surely this is the right way." In 1809 Mr. Garrettson was visiting his old friends in this region, when a near relation of Mr. Brown that beat him was the principal vestryman in the Episcopal Church ; and to make some atonement for the treatment he received in 1778, an almost unheard-of favor for that country, was conferred upon him, in an invitation to preach in the old church at Church Hill. He accepted the invitation, and seldom, if ever before, was the church so crowded with church folks and Methodists, white and black ; and it was a moving time. A similar favor was extended to Dr. Coke in 178-4, who preached in this church by invitation of the vestry. After preaching at James Layton's, in Marshy Hope, where a man " threatened him for killing his wife" (because she fell under conviction, crying for mercy), and at the widow Jump's, at Robert Layton's, and at Charles Twy- ford's, he paid his first visit to Talbot county, where he *' labored day and night with tears." He says, " Sweet refreshing seasons had I among those dear loving people : I 216 RISE OF METHODISM [1778. shall not soon forget those mothers in Israel, Sister Parrot and Sister Bruff, who are now lodged in Abraham's bosom. They, I trust, lived and died witnesses of perfect love." From Talbot Mr. Garrettson, accompanied by several friends, went to Kent Island, where he was the first of his brethren that preached ; and if he did not raise up a Meth- odist society, on his first visit, he laid the foundation for one, and this island has long been a place where Methodism has been popular, and Methodist preachers have delighted to visit it. In September, 1778, Mr. Asbury being unable to attend his appointment at Reynear Williams's, in Mispillion, Mr. Garrettson preached in his place. This was the first time that he was at this place ; he preached two sermons, giving a short interval between them. The venerable old tree, under w^hich he preached to hundreds, it is said, is still standing. It was a day of the Son of man. Its effects, near and remote, were great. One very wicked man, who came to the meeting with a heart full of sin, and his mouth full of cursing, was so powerfully convicted that he would have run away if he had dared to trust his strength ; but before the meeting was over he cast his soul on Jesus by faith and was justified. A military officer who was present was so deeply awakened that he gave up his office and became a Christian. As the more remote effects of this day's labor, several new appointments were made at the earnest request of tlie people. Mr. Lewis, who lived in Murder-kill, was at this meeting, and tasting the sweetness of gospel truth, Mr. Garrettson made his house a preaching place. Here a society was raised up this year among the Barratts and Sipples, that led to the erection of Barratt's Chapel, in 1780 ; Mr. Philip Barratt and Jonathan Sipple, with many others, were awakened under his preaching, and brought in among the Methodists. About eighteen months after this Brother Sipple exchanged earth for paradise. Just before Mr. Gar- rettson came into Murder-kill he tells us, " The Lord had awakened a woman of distinction by an earthquake. She found peace to her soul, and about a year after died a witness of perfect love." From Mr. Asbury's Journal we conclude that her name was Ruth Smith, who, in her last hours, was constantly praising God and preaching Christ to all around her. Under the second sermon that Mr. Garrettson preached at Mr. Lewis's, young Caleb Boyer was awakened, and in 1780 began to travel a circuit. He became a great preacher 1778.] IN AMERICA. 217 among the Methodists, and we are persuaded that the Rev. Ezekiel Cooper formed his style of argumentative preaching after Mr. Beyer's, who was said to be the Paul of Methodism while he itinerated. Mr. Garrettson established preaching at the house of the father of Mr. Boyer, where a society was formed in 1778, which is still represented at Banning's Chapel below Dover. Many of the people of this region had been raised Presby- terians. The Rev. Mr. Huston was their minister during the days of the Revolution. He, like many of his brethren, was fully committed to the cause of American liberty ; and in his church used to pray for the success of the Continental army; and to this end, "That the Lord would send plenty of powder and ball" to greet their enemies with. One Sabbath while he was engaged at his church, a detach- ment of British soldiers came to his house, and left their compliments by boring their bayonets through the panels of his doors, ripping up his beds, and carrying oif rather more of his live stock, his cows, pigs, and poultry, than they were welcome to by the feelings of his heart. The Rev. Mr. Huston's granddaughter is the wife of our brother Solomon Townsend, of Union Methodist Episcopal Church, of this city. Mr. Smithers, of Dover, came to Mr. Shaw's in 1778 ; and under Mr. Garrettson's preaching his heart was touched, and he invited him to preach in the Academy at Dover ; and on the 12th of September of this year, in the afternoon, he made his appearance at the Academy that stands at the south end of the town, where he was to preach. Here he found some hundreds assembled, and as soon as he alighted a clamor arose ; some said he was a good man, some called him a deceiver, some declared him a friend to the king, others proclaimed him one of Clowe's men, that ought to be hung as Clowe had been. There might have been a serious time if there had not been some friends of order there ; Mr. Pryor, a Whitefieldite, Mr. Lockerman, whose descendants are still in Dover, and the alderman interposed, and the first Methodist sermon was preached on a stage erected in front of the Academy, the congregation being within and without. It was a time of tears ; some that came to persecute were there to have the gospel net thrown around them — the enemy was circumvented. The preacher was heard all over the town. Some that stayed at home, and one female a quarter of a mile off, were powerfully convicted. In the evening he held meeting at Mr. Smithers', with whom he 19 218 RISE OF METHODISM [1778. put up, when he had many of the chief people of the place to hear him. When he retired to bed, he vvas sorely tempted by the enemy ; and Mrs. Smithers hearing him sighing and groaning in prayer, was driven to commence prayer for her- self. There were about twenty-five persons brought under deep conviction for sin as the result of this first visit of Mr. Garrettson, and the next day he joined those that were truly awakened into society. One elderly lady, with all her child- ren, numbering ten, and with their husbands and wives, amounting to sixteen or eighteen, went with the Methodists* The original Methodist society in Dover was formed Sep- tember 13, 1778. At this time preaching was established at Mr. Hilliard's, above Dover. Soon after at the Gum- swamp appointment, and subsequently in Little Creek. In October, 1778, Mr. Garrettson tells us that he was directed by a dream to the people of Sussex and Somerset counties ; and believing that the dream was of God, he directed his course to Broad Creek, in the lower end of Sus- sex. Here, on a Sabbath day, in a forest, he preached two sermons, giving a short interval between the two discourses. This was the first Methodist preaching the people of this region heard. There was much weeping among the hundreds that had met to hear the new doctrine. The people of this place were so far from having the power of godliness that they had not even the form of it — they were swearers, fighters, drunkards, horse-racers, gamblers, and dancers. As a specimen of their morals, a woman came the next day with a pistol to shoot him, while he was performing funeral service for the dead. On this first visit thirty or forty were deeply awakened, who soon after were united in society ; and there were some fifty praying families in Broad Creek within a year from this time ; it was with difiiculty that the uncon- verted could raise a frolic in this section of country. While Mr. Garrettson was preaching at Broad Creek this year, two aged people, Mr. and Mrs. Ryder, who were visit- ing their friends, heard him, and were much touched under his preaching. They had tasted the sweets of the gospel under Mr. Whitefield's ministry, twenty years before. After meeting was over they approached him with tears, and the old lady thus addressed him : " Many years ago we heard Mr. Whitefield preach, and, until we heard you, we had not heard a gospel sermon for twenty years. The first time I heard you preach, I knew it was the truth ; but I only had a little spark left. Yesterday we heard you again — and the little spark was blown up to a coal ; and, glory to God, to- 1778.] IN AMERICA. 211. day the coal is blown up to a flame. We cannot hide our- selves any longer from you ; our house and hearts are open to receive you and the blessed word you preach." Thus was Methodism brought to Quantico in November, 1778, when a society commenced, which still continues. This was the first Methodist society founded in Somerset count}^, Md. ; and here the first Methodist Chapel in Somerset county was opened for worship as early as 1784, as it appears that Dr. Coke preached in it this year. Mr. and Mrs. Ryder were the principal persons in the Quantico society ; most of the others were young people, "that were tender as lambs," says Mr. Garrettson. There have been many valuable Methodists about Quantico and Salisbury of this Ryder family. On Mr. Garrettson's first visit to Broad Creek, the wife of Mr. Nellum, a merchant of Salisbury, was powerfully awakened. Through this family, he was brought to Salis- bury, in Somerset county, where the Lord began a good work, through his labors, in November, 1778, and a Meth- odist society was raised up, which still exists. Here the enemy rallied his forces ; the sheriff served a writ upon him, but, when Mr. Garrettson showed him the consequences of stopping a herald of the Saviour, he was afraid to proceed ; and Mr. G. went to his next appointment, where the enemies of truth were shaken by the power of God. The following year, when he returned to this place to preach, the mob — made of what was called the first people of the county — sent one of their members as a spy, to give information of the best time to take him. This spy sat near the preacher until his heart was touched, and he wept freely. He returned to his company, and told them that he had heard the truth preached, and if they touched the preacher he would enforce the law against them. After this, there was but little vio- lent opposition to Methodist preachers at Salisbury, in Mary- land. In September of this year, Mr. Freeborn Garrettson at- tended the funeral of his brother, John Garrettson. The death of Mr. John Garrettson had this remarkable cir- cumstance attending it, that it was previously known to him. He took final leave of his brother Freeborn two weeks before he died, telling him, " I shall never see you again in this world." It Avas even so ; before his brother reached that part of the circuit, he was dead and buried. The last night that he lived, his wife, inquiring of the doctor in a low tone of voice, how long he thought her husband would live ? The doctor replied that he could not last until morning. He, overhear- 220 RISE OF METHODISM [1778. ing the conversation replied, "Doctor, I shall not go till eight o'clock in the morning ;" at which hour he died. His intellectual faculties remained to the last ; and his last hours ■were spent in exhorting his wife, and his brother Richard Garrettson, who lived with him and afterwards became a travelling preacher, to stand fast and hold out to the end. To his two unconverted brothers, Thomas and Aquila, who lived on the Western Shore, he sent word that he never ex- pected to see them in heaven unless they repented and gave their hearts to the Lord. This message had the desired effect ; they both, soon after they received it, sought and found the Lord. Mr. John Garrettson had been very useful in the neighborhood where he lived, having had charge of three classes, and spent most of his time in the service of the Methodists, meeting classes, and in visiting from house to house. He died a witness of perfect love. He had married a pious young lady in Cecil county, in 1775, where he continued to live ; and at his death, " was interred on the east side of the preaching-house." At that time, it seems, there were no Methodist societies in the county but those in Sassafras Neck, and Bohemia Manor. This "preaching-house" must have been either the old Johntown house in the Neck, or Bethesda on the Manor. Whichever it was, we conclude that Mr. John Garrettson, •who it seems was buried near it, had been its founder, between 1775 and 1778 ; and that it was the second preach- ing-house the Methodists had on this shore. The day after the funeral, Mr. Garrettson was instru- mental in saving the life of one, who, fearing that his day of grace was past, had ascended a tree, and was about to hang himself. Among those who were brought to God this year under the ministry of Mr. Garrettson, was Dr. Anderson, of Kent county, Md., who was long an ornament of Methodism ; also, the daughter of parson Harriss, of Chestertown, who was the wife of Dr. Ridgley, of Delaware. In Queen Anne's county, Mr. Segar, who was a pillar in his day ; also, Messrs. Sudler and Fediman. In November, 1778, on a quarterly meeting occasion in Talbot county, about fifteen persons met to hold a prayer- meeting at Mr. Parrot's the night after quarterly meeting ended. Mr. Garrettson was assisted at this meeting by Mr. Hartley, and his brother Richard Garrettson. This was a powerful meeting, and lasted six hours — ending at two o'clock in the morning. Five souls — Dr. White, his two sisters, and 1778.] IN AMERICA. 221 two other young ladies — were set at liberty. Some time after this. Dr. White removed from Kent county, Delaware, to Dorchester, in Maryland. He was settled in Cambridge in 1799, where he continued to reside until his death. He was a pillar among the Methodists, both in Delaware and in Mary- land. We spent a night with the doctor in 1823. When we arrived at his house we found him apparently under the hypochondria, and wished ourselves away ; but during the night he slept it off, and in the morning he could shake his fat sides with a laugh, and we never conversed with a plea- santer Christian, or a finer old gentleman. He lived to a good old age. Dr. White had a brother, whose name was John, who had been a great persecutor of the Methodists while in health.. In the fall of 1778 he sickened, and became very penitent, begging the prayers of the Methodists whom he had despised. Mr. Gan^ettson visited him, and frequently prayed with him in his illness. Before he died the Lord set his soul at liberty during prayer in his family, when he testified that the love of God was shed abroad in his soul, and that he was ready and willing to die. Mr. Garrettson preached his funeral to a large and much affected audience. Another brother of Dr. White, was called Samuel. At one time he- lived in Dover ; he also was a Methodist. Some of his descendants are in Philadelphia. While Mr. Garrettson was planting Methodism in Somer- set, Sussex, and Kent counties, and Mr. Asbury and others were watering it, Mr. Turner, a local preacher, came from New Jersey in 1778 into New Castle county, and was the first Methodist preacher in Appoquinimink above Duck Creek. Among others that were awakened under him, was Lewis Alfree, who, from a great sinner, came out a useful Methodist preacher. At his house, near Field's Corner, there was preaching and a society was formed ; from here Methodism spread to Blackiston's, Thoroughfare Neck, Duck Creek Cross-roads, Severson's, and Dickinson's or Union. After this. Turner returned to Jersey to his family to settle his business, intending after a while to become a travelling preacher. As there was a pressing necessity for his services in the work immediately. Brother Ruff, who was preaching in Jersey at this time, urged him to go at once into the regular work on the circuit ; using this argument, " Suppose you knew that you had but two weeks to live, would you not spend them in preaching on the circuit — laboring daily to bring sinners to Christ?" Turner replied, "Yes." By the 19* 222 RISE OF METHODISM [1778. time Brother Ruff came round to his neighborhood, two weeks after this conversation, Brother Turner was dead of the small-pox. CHAPTER XXXIII. Some ten or twelve new laborers entered into the itinerant life in 1778. The Minutes of 1779 return Robert Cloud as desisting from travelling, which implies that he was itinera- ting in 1778. He was raised in Newcastle county, Delaware, above Wilmington. Mr. Robert Cloud appears to have been the second Methodist itinerant from the state of Delaware. He re-entered the work again in 1785. Two whose names are found in the Minutes this year, namely, Richard Ogburn, a Virginian, and Daniel Duvall, continued in the work but one year. John Beck itinerated two years. William Moore was irregularly in the work for about three years. We are led to think that he was the same as Mr. William Moore, the first man of note that joined the Method- ists in Baltimore. Philip x\dams, probably a Virginian, continued to travel and preach until 1781, when he was called by death to re- ceive his reward. John Atkins travelled about four years. Mr. James O'Kelly was first known personally to Mr. Asbury in 1780. He was then a warm-hearted Christian, and a zealous preacher — he would rise at midnight and pour out his soul in prayer, crying, " Give me children, or I die." He was ordained elder at the organization of the Church in 1784. For several years he filled high stations in the Church — acting as elder at the head of a district — he was useful and had much influence. He was a member of the first council, that met in 1789. In 1790 he addressed a letter to Mr. Asbury, complaining of his power, and bidding him halt in his episcopal career for one year, or he would have to use his influence against him. In 1792, at the first General Conference, Mr. O'Kelly moved a resolution, " That if any preacher felt himself aggrieved or oppressed by the appoint- ment made by the bisho.p, he should have the privilege of appealing to the Conference, which should consider and finally determine the matter" — this resolution was lost — 1778.] IN AMERICA. 223 whereupon he withdrew from the M. E. Church and formed a connection that was called " Republican Methodists." This was the first secession from the Methodist Episcopal Church. In the Southern District of Virginia, Mr. O'Kelly had con- siderable influence, and here he and his followers produced much confusion among the Methodists, but never spread very far over the country ; and, at this day, they are known only in history. Mr. Asbury had his last interview with Mr. O'Kelly in Winchester, Va., in 1802. They met in peace, asked of each other's welfare, prayed together, and parted in peace. Of the preachers that were influenced by Mr. O'Kelly's views of church government, and the power that a Method- ist Bishop should possess, the Rev. William M'Kendree was one, who sent his resignation in writing to Mr. Asbury in 1792. But, as the District Conference agreed to let the displeased preachers continue to preach among the Method- ists, provided they were quiet, and would not excite division, Mr. M'Kendree soon became convalescent, and sixteen years after this was elected and ordained a Bishop of the Method- ist Episcopal Church. Mr. Richard Ivy was a native of Sussex county, Virginia. In 1782, he was preaching in West Jersey, where, as the Rev. Thomas Ware informs us, a company of American soldiers with their officers came to one of his appointments to arrest him. The officers crossed their swords on the table on which he rested his hymn-book and Bible, behind which he stood to preach, and before it they were seated to learn whether he was a friend to his country or not. Before he ended his discourse, he opened his bosom with his hands, and addressed them thus : " Sirs, I would fain show you my heart. If it beats not high for legitimate liberty, may it ever cease to beat." Such was the power of his appeal that the officers hung their heads and trembled — the Methodists sobbed and cried amen — and the soldiers in the yard swung their hats and huzzaed for the Methodist parson. The vic- tory was on the Lord's side. When the Church was orga- nized, he was one of the original elders. As a Methodist preacher he was known from Jersey to Georgia. He pos- sessed quick and solid parts — was a holy, self-denying Christian that lived to be useful. Much of the eighteen years that he was in the work, he acted as an elder at the head of a district. He located in 1794, to take care of his aged mother, and died in peace in 1795. Mr. John Major was a Virginian — a Christian full of faith 224 RISE OP METHODISM [1778. and the Holy Ghost. As a preacher he was armed with the force of feeling and the power of tears, and his hearers were constrained to acknowledge that, " The melted is the melting heart." He often wept from the beginning to the ending of his discourses, and was known in his day as the " Weep- ing Prophet;" and, although his abilities as an expounder of the Word were not great, yet such was the power of his soul over his hearers, that his usefulness was seldom equalled : by speaking for a few minutes he often produced a happier effect than others by their most intellectual, lengthy, and labored efforts. His voice was frequently lost in the cries of his deeply affected hearers. Those who made no preten- sions to religion loved this good man almost as much as the Methodists themselves. He was among the first missionaries that the Methodists sent to Georgia. After ten years of usefulness in the itinerancy he died a witness of perfect love in 1788 ; and was interred at Brother Herbert's, above Augusta. After he was buried, a poor sinner was standing at his grave, looking on and reflecting, and thought that he heard the voice of God calling him through the medium of Brother Major to repentance — he was awakened and obtained religion. "He being dead yet speaketh." Mr. Henry Willis was born in Brunswick county, Va. His natural and acquired abilities w^ere of a high order. Well satisfied that the Lord Jesus Christ had called him to the work of the ministry, he felt it incumbent on him to con- tinue in it, as his health and strength permitted, until death. He was the first preacher that Mr. Asbury ordained deacon and elder, after he was set apart to the Episcopal office ; he was ordained in Virginia, soon after the Christmas Con- ference, as Mr. Asbury was journeying to the South — having been elected to these offices at the Conference, at which he was not present. In confirming these orders, the bishop had a choice subject on which to commence the laying on of hands ; no preacher stood higher in Mr. Asbury's estimation than Henry Willis. He accompanied Mr. Asbury to Charleston, S. C, and assisted in introducing Methodism into that wicked place. Mr. Asbury left him in charge of a division of the work. He was regarded by the heads of the Church as a great man of God, who was known and honored throughout the Methodist connection. In 1790, his health having failed so far as to unfit him for the duties of a travelling preacher, he came to Philadelphia, to go into business ; but he did not remain many years in this city. In 1791 he stands in the Minutes 1778.] IN AMERICA. 225 as stationed in charge of Philadelphia. The same in 1792. In 1793 he was associated with Mr. Dickins, in the book business, in this city. He lingered on for several years, sometimes apparently near death, and then reviving again, supported by Christian fortitude : while the happiness of his soul beamed forth in his open, smiling countenance. In 1801 he was settled at Pipe Creek, the original spot of Methodism. Here he remained till the early part of 1808, when, with unshaken confidence in God, and triumphant faith in the Saviour, he left the world. The first time that Bishop Asbury was at Pipe Creek, after his death, he walked to his grave, as he was accustomed to do, when he could no more look upon those he ardently loved, and uttered the follow- ing soliloquy over his sleeping remains : — " Henry Willis, ah ! when shall I look upon thy like again ? Rest, man of God ! Thy quiet dust is not called to the labor of riding five thou- sand miles in eight months — to meet ten Conferences, from Maine to Cayuga — to the Mississippi, to Cape Fear. Thou wilt not labor, and plan the stations of seven hundred preachers, nor attend camp-meetings, and take part, daily, in the ministration of the Word, and consume the hours that ought to be devoted to sleep, in writing letter upon letter." At the Conference of 1778, Mr. Philip Gatch took a location. When he went to Virginia, persecution did not rage to the same extent, but his health soon failed, from excessive labor and exposure to the open air, in field preaching ; so that at the Conference, in 1778, he received no appointment ; and Jan. 14, 1778, he was married to Elizabeth Smith, of Pow- hatan county, daughter of Thomas Smith. She, with her father's family, was the first fruits of the reformation in Virginia. Though he received no regular appointment after this time, he had the superintendence of some of the circuits in the vicinity of his residence, and spent a considerable time in travelling and preaching at large, until the stability of the work, and the cares of his family, reconciled his mind to a more circumscribed sphere. When the controversy arose which led to the present organization of the Church, he was one of three who superintended the southern part of the work, and to whom the present state of things in part is to be attributed ; Reuben Ellis and John Dickins were the other two. He was the mover and vindicator of the rule for trying members by a committee ; and from his labors in the business department, and in the pulpit, it may be said, he bore the burden and heat of the day. 226 RISE OP METHomsM [1778-9. Four of the preachers who entered the itinerancy this year, were preachers of note. John Major was universally beloved and useful — remarkable for tenderness and tears. Richard Joy stood high as a Christian, and as a preacher. Henry Willis was unequalled, in the judgment of high authority. James O'Kelly was a warm Southern man, and a warm, zealous preacher, that acquired great influence in the South. He did much good, while he continued in the ranks with Asbury ; and when he withdrew, he used his influence to raise a party, and for a while he had success ; but, as little trees cannot prosper in the shade of large ones, Mr. O'Kelly's plant withered away, in the shade of the older and stouter Methodist Episcopal tree. CHAPTER XXXIV. Ix the beginning of the year 1779, Mr. Asbury went into a little circuit that had just been formed in the eastern side of Kent county, reaching from Mispillion to Duck Creek. After preaching at Mr. Lewis's, Mr. Beyer's. Dover, Hil- liard's, Richard Shaw's, William Thomas's, and Widow Jack- son's, he held quarterly meeting at Mr. Shaw's. At this meeting there was much feeling, and many were seeking the Saviour. About this time, Mr. Asbury heard some agreeable news ; which, probably, was, " That a letter which he wrote to Mr. Rankin in 1777, in which he gave it as his opinion that the Americans would become a free and independent nation, and that he was too much knit in aS*ection to many of them to leave them ; and that Methodist preachers had a great work to do under God, in this country," had fallen into the hands of the American officers, and had produced a great change in their opinions and feelings towards him. His excellency, Caesar Rodney, Governor of Delaware, aware of this, was quite favorable to him and the Methodists. The 1st of April, 1779, Mr. Garrettson was led by Divine Providence into the region of the Cypress Swamp, in Sussex county, Delaware, to a place called the Sound. After preach- ing five or six sermons, that were as a hammer and a fire, to break and melt the hearts of the people, he read and explained the rules of the Methodists; and examined and 1779.] IN AMERICA. 227 admitted about forty weeping penitents into a society, which has continued ever since. The people were so much in- terested in hearing him preach, that tliey came ten and twelve miles on foot, and followed him to his lodgings, ask- ing, "What must I do to be saved?" Here, opposition to Metliodism pursued a milder course than at some other places ; a man set up a reading society, to read the people into experimental Christianity ; but he was soon so thoroughly awakened, that he dropped his opposition, and joined the Methodists. The church people hired one of their ministers to preach them down ; after he had preached one sermon, he met with Mr. Garrettson, from whom he learned what Methodism was ; whereupon, he threw up his contract, and never preached against them any more. About this time, Mr. Garrettson wandered about one whole day, seeking an opening for the word, and found himself lost in the Cypress Swamp. As he was about to take up his lodgings on the ground, the night being dark and wet, he saw a light at a distance, and making for it, found a house, where he was sheltered. His host, observing him closely, and possibly suspecting that he might be entertaining an angel, asked him, " What are you, or who are you ? for I am sure I never saw such a man as you appear to be ;" and was answered, "I am a follower of our blessed Saviour." They then united in the worship of God, and retired to rest. The woman of the house had passed through a strange affliction ; for thirteen days she neither ate nor drank. Many people came to see her die, when suddenly she rose up in bed, and said, " You thought that mine was a disorder of the body ; but it was not, now I know that my Maker loves me." She declared that she " loved the Lord, prayed always, knew what kind of death she was to die, and that she would go to heaven when she died ; that she knew that Mr. Garrettson was a man of God, one whom the Lord had sent to reform the world." She was a very serious woman, and appeared to be sensibly in the favor of God. In many of the newly settled portions of America, the people had heard but little preaching until the Methodist preachers came among them. In some parts of the Penin- sula, the people had no religion at all. Mr. Garrettson informs us that he met with a man in the region of the Cypress Swamp, " and asked him if he was acquainted with Jesus Christ. ' Sir,' said he, ' I know not where the gentleman lives.' Lest he should have misunderstood me, I repeated my question, and he answered, ' I know not the man.' " 228 RISE OF METHODISM [1779. In these very regions, where there was the greatest destitu- tion of religion, the people -were generally the readiest to embrace the Saviour, when the Methodists came among them ; and these moral wastes were soon filled with their zealous followers. Mr. Garrettson established several preaching places in this region ; such as Grey's, West's, Wood's, and Evans's ; and about 1785, the Sound Chapel was founded. It was the third chapel in the county, following W^hite Brown's, in N. W. Fork, and Moore's, in Broad Creek. The Conference for the Northern Stations was held at Judge White's, April 28, 1779, Mr. Asbury presiding; there was much prayer, love, and harmony, and all the preachers present agreed to walk by the same rule. We may gather from the Minutes that the following preachers attended this Conference : — Francis Asbury, William Watters, Daniel Ruff, John Cooper, Freeborn Garrettson, Joseph Hartley, Thomas M'Clure, Caleb B. Pedicord, William Gill, Thomas S. Chew, Joseph Cromwell, Philip Cox, Joshua Dudley, Lewis Alfree, Richard Garrettson, and Micaijah Debruler. It was held for the convenience of the preachers in the North, to give all an opportunity of meeting in Conference, and was considered as preparatory to the Conference in Vir- ginia, that was held at the Broken-back Church in Fluvanna county. May 18, 1779. The Rev. William Watters was sent from the Delaware Conference to represent its senti- ments in the Virginia Conference. The question of admin- istering the ordinances, that had been laid over at the Deer Creek Conference in 1777, and also laid over at the Lees- burg Conference in 1778, came up, and after discussion, was carried in the affirmative at the Fluvanna Conference. As " hope deferred makes the heart sick," these brethren, seeing no prospect in the darkness of surrounding circumstances of obtaining them from Mr. Wesley, went to work to help themselves. They set apart some of their oldest preachers to travel through the work in Virginia and North Carolina, and administer the ordinances of baptism and the eucharist, and perform the marriage ceremony. These brethren had nothing in view in the course they pursued, but the good of the people that had been brought to God under their ministry ; and who greatly desired to receive the ordinances from their spiritual guides. The measure, however, was regarded by Mr. Asbury, and all that agreed with him, as an innovation of Methodism, and it lasted but one year ; for at their next Conference they agreed to suspend them for a year; and 1779.] IN AMERICA. 229 consulted Mr. AYesley, by whose judgment they would abide; they were not resumed again till Dr. Coke came in 1784. On the Minutes of 1779, Mitichen, which was, probably, in New Jersey, near Newark, appears as a new circuit. On the Peninsula, Delaware. In Virginia, Mecklenbury substi- tutes Lunenburg. In North Carolina, New Hope and Tar River. Philadelphia was coupled with New Jersey, and Ches- ter circuit was restored to the Minutes. There were 19 cir- cuits, on which 44 preachers were stationed. There were a few Methodists in New York, who were not returned this year. For New Jersey, the return was 140 members; for Pennsylvania, 179 ; for Delaware, 795 ; Maryland, nearly 1900 ; Virginia, nearly 3800 ; and for North Carolina, about 1500 ; making a total of about 8300; the increase was more than 3000. The greatest prosperity during the Conference year of 1778, was on the Peninsula, and in North Carolina. In the Minutes of 1779, Mr. Asbury stands for Delaware, having for his colleagues, C. B. Pedicord, Freeborn Garrett- son, Lewis Alfree, and Micaijah Debruler. In May, 1779, a great work commenced in the region of St. Johnstown, in Sussex county, on the occasion of the death of a young man, whose name was John Laws. In his sick- ness he was made acquainted with the nature of true reli- gion, and his experience and testimony wrought power- fully on his family and neighbors, who had never heard from a dying man such " burning words" of victory, or seen such triumph over death, as he exhibited. Many were influenced by his exhortations to reform their lives and seek the Lord. Mr. Asbury had visited him in his sickness, and had been instrumental in his conversion to God, and preached his funeral to about a thousand people. Preaching was continued at William Laws', where a society was raised up this year, which is still represented at St. Johnstown : — here the Meth- odists built a chapel six or eight years after this. In June, 1779, Mr. Asbury went into New Castle county; and for the first time preached at Lewis Alfree's, who was one of his colleagues. The remainder of this year was spent by Mr. Asbury in preaching in the state of Delaware. As he was considerably afflicted, he, in company with Mr. Alfree, paid one or two visits to Lewistown and the seashore for the purpose of bathing, which he found of great benefit. A Mr. Wolf, at Lewistown, Delaware, had given Mr. Gar- rettson an invitation to come among them, and met him about Mispillion, and conducted him to his house. The people between Slaughter Neck and Lewistown had never seen a 20 230 RISE OF METH0DIS3I [1779. Methodist preacher, and had some curiosity as to his genus. On the 6th of July, 1779, knowing that one was to pass through that region, they had an opportunity of seeing one. As Mr. Grarrettson passed their door, some said, " There he is." Others said, " 0, he is like another man." Arriving in Lewistown, he began to preach in Mr. Wolf's house. Soon his brother, J. Wolf, came with a gun and drum ; and after beating his drum, he seemed to be pointing his gun to shoot the preacher. The female part of the congregation was alarmed, and Mr. Garrettson stopped preaching. Soon the town-squire came and ordered the persecutor to retire, under a threat of imprisonment, and the sermon was finished. The court-house being offered, Mr. Garrettson went there to preach ; but was followed by Wolf,* backed by others, who made up great fires to drive the peo- ple away by heat. Failing in this, he rang a bell through the house to drown the speaker's voice; a large private room being offered, the people retired to it, and the discourse was finished there. This was not all the opposition the Methodists met with at Lewistown. The Presbyterian minister who heard Mr. Garrettson's first sermon there, told some of the people, that he held forth nineteen errors. It appears, that he proclaimed a fast to find out who commissioned Methodist preachers ; and made the discovery, that they were not " sent and ordained of God," and, therefore, must be sent by the devil. But, notwithstanding this opposition from the wicked, and from the ministers, the people searched their Bibles, and found that the Methodists preached Bible-truth, and many of them believed, and a society was raised up that still continues. It was more than twenty strong in number, in about one year's time. On the following Sabbath Mr. Garrettson preached in Lewistown ; and went to preach by the side of a river, where the wicked threatened to drown him. But no one molested him. Going to another appointment he was overtaken by a man in soldier's dress, armed with a club, who said he had come twenty miles to defend him. Having heard Mr, Garrettson preach at some other place, and believing his doctrine, he declared his readiness to go with him a thousand miles to protect him. * It appears that Heaven's frown rested upon him : he lost all his property and ended his days in the almshouse of the county. His wife lived and died a ji;ood Methodist ; and his son, who for many years kept an excellent hotel in Wilmington, Delaware, was as kind to Methodist preachers as his father was hostile to them. 1779.] IN AMERICA. 281 Mr. Garrettson spent several days preaching in the forest of Sussex county, and the Lord awakened many by his ministry. The next Methodist preacher that travelled over this ground, was the lovely Pedicord ; and, whether the "Lord," or the '^ devil" sent them, there has been a succes- sion of them, till the present time. Mr. Garrettson next returned to the Forks, and preached at a house in the edge of Dorchester county, to a large congregation, and continued his discourse two or three hours; for the Lord was working powerfully among the people. After he had concluded, a magistrate made an attempt to send him to jail. The sheriff came with his writ ; but Mr. Garrettson looking him in the face, let him know he was ''going on the Lord's errand," and Avhat the consequence would be to him, if he persisted in fighting against God. While the sheriff was listening to him his countenance fell, and he replied, "It is a pity to stop you," and Mr. Garrettson went on his way. It was in 1779 that he performed that successful Sabbath- day's labor recorded on the 91st page of his Life. " He preached in Dover a little after sunrise. At nine, to hun- dreds who stood and sat under the trees at Brother Boyer's, where God's power was greatly displayed. At one o'clock, to a listening multitude under the trees in Murder-kill. His fourth sermon was preached at Brother Williams's, in Mis- pillion, where he seemed to have greater liberty than at either of the other places. A Quaker preacher, who heard this last discourse, said that he 'spoke by the Spirit, if ever man did.' But on hearing that it was his fourth sermon that day, said he 'was a deceiver, for it was nothing but will-worship.' He spake six hours in delivering the four sermons ; and scarcely felt any fatigue, though he had taken only a little milk and w^ater for nourishment. It seemed that thousands were flocking to Jesus." There is one indi- vidual (and probably but one) still living who heard these four discourses, sevent^^-five years ago — and that is Judge Davis, of Smyrna. Since the above was written Mr. Isaac Davis has died, aged ninety-two or three years. He was connected with the Methodists between seventy and eighty years. He was kind in his house ; and abounded in good sense and in this world's goods. During this year, in North-west Fork, Sussex county, Del., Mr. Garrettson came to Mr. Brown's to preach on Sunday. All the morning he was harassed by the enemy — 232 RISE or METHODISM [1779. the Bible seemed too small to afford him a text — a large congregation assembled, to whom he preached with gi-eat liberty and effect under the trees. A brother of White Brown was at this meeting ; and in the afternoon, as Mr. Garrettson and about thirty of his friends were going to Mr. Turpin's to meeting, this man, urged on by the sons of Belial, who were with him, waylaid and presented a loaded gun at him, and ordered him to stop. The company, many of whom were women, were off of their horses in an instant. Brown's sister being in the company, seized the gun and arrested him in his evil course. This wicked man, soon after this, became a penitent, and joined the Methodist society. In 1779, Mr. Hartley, being shut up in jail in Easton, during the months of August and September, saw the arm of the Lord made bare in that town, in raising up a Meth- odist society : this fixes the date of Methodism in Easton. He was kept in confinement almost three months. While in prison he preached through the grates of the windows to the people who assembled around the jail. Many were awakened, and brought to seek the Lord ; thus was a Methodist society raised up at Easton, which still continues. At first, no doubt, the people came to his prison through curiosity, to see one of those wonderful men that were turning the world upside down, when he seized the oppor- tunity and preached unto them Jesus. But it very soon became a custom for those who wished to hear, and who were under concern for their souls, to assemble daily, to receive instructions from him, as to how they could be saved. His enemies seeing that they were furthering the cause, they wished to arrest ; and fearing he would convert the whole town and country, took bail of him and discharged him. The magistrate that committed him to jail was taken sick unto death, and sent to the prison for him to come and pray with and for him ; and made this confession " When I sent you to jail I was fighting against God ; my conscience told me I was doing wrong, and now I am about to leave the world, pray for me." To the bystanders he said, "Do not think that I am out of my senses, or ignorant of what I am saying. This is a servant of God, and I request that he may preach my funeral, for he preaches the true faith." He then requested his wife and children to embrace Method- ism ; and desired Mr. Hartley to take charge of his family. As this man evidently died a true penitent, making all the restitution he could for the wrong which he had done ; and had he lived, would, in all likelihood, have become a Method- 1779.] IN AMERICA. 233 ist ; we will, tlierefore, hope that he and Mr. Hartley have long since met in a happier world. Soon after Mr. Hartley came out of jail he married a pious young lady of Talbot county. After preaching for a short time in Delaware state, he located in 1781, and settled in Talbot county, near the bay-side. Mr. Asbury observed of him, " I find the care of a wife begins to humble my young friend, and makes him very teachable: I have thought he always carried great sail; but he will have ballast now." Mr. Asbury preached at his house in 1783. Mr. Garrettson says, " He did not live long after he located — was an excel- lent preacher, very useful, and went to glory when he died." He was buried in Talbot county, Md. During the first age of American Methodism, the Quarterly ^Meeting was the great meeting. It attracted the Methodists from a distance; and was looked to as a season of uncommon spiritual benefit ; and often did they realize in these meet- ings their highest expectations. At one of these meetings held this year near Dover, probably at Mr. Shaw's, there were said to be present six or seven hundred people, from Somerset, Sussex, Caroline, Queen Anne's, Kent, and New Castle counties, and some from Philadelphia, — a distance of seventy-five miles. When camp meetings came up, they were the great meetings : they sunk the character of quar- terly meetings ; and they, in turn, were sunk by four days and protracted meetings ; and now, the Methodists have no meetings that attract and interest the people as the above- named did. It was during this year Mr. Asbury's acquaintance began with Dr. M'Gaw. There was friendship and intimacy be- tween them as long as they both lived. Both Messrs. Asbury and Garrettson speak in the highest terms of the good service the Doctor rendered them, and the cause of Methodism. Through Mr. M'Gaw's friendship, some of the preachers g.iined access to a number of families that became Method- ists. Soon after this the Doctor became Rector of St. Paul's Church in Philadelphia. The first Sabbath that Dr. Coke spent in America, he preached once for Dr. M'Gaw, at St. Paul's, and once at St. George's. When Bishop Coke and Bishop Asbury preached in this city, the Doctor was generally one of the hearers. On a quarterly meeting occasion this year in Dr. Edward White's barn, attended by Messrs. Asbury, Garrettson, Ruff, Hartley, and M'Clure, there were present, also, three clergymen, Mr. Neal, Dr. M'Gaw, of Dover, and 20* 234 RISE OF METHODISM [1779. parson Thorn of the ohl church that stood north of Milford, aiding the Methodists in friendship. Just as this meeting closed, Dr. White's son, a bov six years old, fell into the well, but was mercifully preserved from falling head foremost by his sister. When he reached the water he clung to the sides of the well until his father went down and brought him up with thanksgiving. In 1779, a chapel was erected and opened for worship by Dr. M'Gaw, the minister in the Protestant Episcopal Church at Dover. It was called the "Forest Chapel," and was the first meeting-house that the Methodists had in Delaware state. It was afterwards called " Thomas's Chapel." CHAPTER XXXV. In the fall of this year, Mr. Garrettson came to Philadel- phia to resuscitate Methodism, after the British army had left it. After laboring from August to October in the city, being succeeded by Mr. Cox, he visited Chester Circuit ; and then went to New Jersey, where he rejoiced over some remarkable conversions : one was a man one hundred and one years old ; the other was Achsah Borden, who was raised a Friend, was very serious, and read the Bible much while she was young. One day, while reading and meditating, a flood of heavenly light and comfort flowed into her soul, and she cried out, " Sweet Jesus ;" and felt that Christ was her Sa- viour. Her friends fearing that her great seriousness would end in melancholy, gathered their friends together, and with the fiddle and dancing, endeavored to rouse her out of her seriousness. She was prevailed upon to go into sinful amuse- ments, until she was galvanized into gay life. But, remem- bering her former happiness, a deep gloom soon came over her soul ; and her speech failed her, and she spoke in broken accents with difiiculty, and soon lost all power of speech, and a dumb spirit seemed to possess her. She concluded that it was wrong for her to dress herself, or do any kind of work, or even turn over a leaf of a book that was given her to read. Her family kept her locked up in a room, removing every instrument by which she might destroy herself, which, however, she was not tempted to do. It was impressed on her mind that there was a people, about thirteen miles off", in 1779] IN AMERICA. 235 New Mills, that prayed much and served the Lord; and if she could be among them, they would be the means of restor- ing her speech. By signs she made this known to her rela- tions. An attempt was made to find out this people, which did not succeed. A second attempt was successful. Mr. Ruff being present, called a meeting, believing that God would cast out the dumb spirit. Prayer was made to God for part of three days, when the Saviour's love was shed abroad in her heart ; and, after having been dumb for two years, her tongue was loosed, and she spake and praised God. It is said that this took place in the house of Mr. William Budd, of New Mills ; and when Mrs. Budd, who was nursing her infant, heard Achsah (who had not spoken for two years) speak, it so much surprised and shocked her, that she came near dropping the child on the floor or hearth. The grandson of Mr. William Budd, named above (of the same name), who was a leading member of the Union M. E. Church in this city, assured us that he had heard his mother vouch the main facts in Achsah Borden's case, and the place where they occurred. About this time Mr. Garrettson came to New Mills. He, with a number of Methodists, accompanied the young woman to her mother's, and were received as angels. Mr. Garrett- son preached on the occasion, and was listened to as though he had been an apostle. Many were aflfected by looking at the heavenly countenance of Achsah, who was now able to speak and work, and was happy in a Saviour's love. Some were ready to conclude that the Methodists could almost work miracles. Miss Borden's mother lived near Borden- town, and the sermon that Mr. Garrettson preached with such eflfect, when he accompanied her to her mother's, was the first Methodist preaching in the place. See his Life, pp. 97, 98. While Methodism was thus enlarging on the peninsula, and in other places south and west, it was also making some pro- gress in Jersey. Though this part of the work was not much attended to by the travelling preachers, while the hos- tile armies were contending with each other here ; there were a few local preachers doing what they could. At the head of these stood the Rev. Benjamin Abbott, who, for the six- teen years that he sustained that relation to Methodism, was, probably, the most available that the Methodists ever had. He had seen the arm of the Lord revealed under his minis- try in the conversion of all sorts of people ; placid Friends found a more spiritual religion than that in which they had 236 RISE OF METHODISM [1779. been trained ; those who had danced to the sound of the violin, had experienced the love of Christ, which " danced their hearts for joy ;" the inebriate had been brought to beg for mercy on his knees ; and the bigoted Papist, in whose *' fiery soul deaths wandered like shadows," had been changed into the gentleness of the lamb. It seems to have been in the year 1779, that Mr. Abbott made his first preaching tour in Jersey. The great work that was going on under his ministry in Mannington, induced the Methodists of New Mills to invite him to their place ; here the people, for the first time, saw the great efi'ects that his preaching produced in prostrating the people. This new development alarmed them at first, but when they saw the slain revive as witnesses of God, they rejoiced in it. The town became alarmed with the exultations of some who found the Lord. From New Mills he went some miles, and preached with great success in a Presbyterian church. Many were awakened, and about twelve were born again. One of the deacons of the church was regenerated, and became a Methodist. A very profane young man, who was called "swearing Jack," was awakened, and became a Chris- tian. A number of Indians being present, were greatly affected ; these were, probably, the descendants of those for whom Mr. Brainard had labored. After having a profitable meeting at Turnip Hill, and spending some time in conversation and prayer with a family, which resulted in the conversion of a soul to God, he went on his appointment and preached ; after which he came to Trenton, where he held meeting in the Presbyterian church, as the army was occupying the Methodist chapel as a stable. This is the first notice we meet with of the Methodists hav- ing a place of worship in Trenton. He next went among his relations, where his conversation and prayers were owned in bringing some of them to the Saviour. His next appointment was at S. F.'s ; this was, probably, at Brother Fiddler's, an old Methodist family in Jersey. Here he had a powerful meeting. A captain, who came with his soldiers to arrest Mr. Abbott, was so power- fully arrested by the Spirit of God, as to cry for mercy. After six weeks of deep distress, durincr which his friends watched hmi that he might not destroy himself, he became a happy Christian. At his next meeting one soul was brought into gospel liberty. A Quaker woman from Pennsylvania had come to this meeting from a dream that she had the night before, 1779.] IN AMERICA. 237 that two doves would lead her to a spring as clear as crystal, where she might drink her fill. She was awakened, and after three days of deep distress, was privileged to drink of the water that is not followed by thirst of creature happi- ness. Mr. Abbott saw this spiritual daughter of his sixteen years after this, and found her on the way to heaven. He next addressed a large congregation in a meeting-house, probably Hopewell, that had been erected by the disciples of Mr. Whitefield, called " Newlights," and stood about nine miles from Trenton. Being among his relations he spent a day in conversing on the happy change that he had experienced, and recommending the same religion to them ; nor was it without a salutary eifect — many tears were shed, and some of them were made to taste the sweets of Jesus' love. An aunt of his was convinced that she ought to join the Meth- odist society by the shining of a glorious light around her, as she was going home from meeting one dark night. His enemies having threatened to tar and feather him, some advised him not to go to his next appointment. Undismayed by the threats of the wicked, he went, and met a large con- gregation, and no one offered to do violence to him. It was a time of refreshing from the presence of the Lord. Abund- ance of tears were shed — some professed justification, and many were stirred up to seek, by repentance, prayer, and faith, a saving interest in Christ. He ended his labors on this visitation by preaching at New Mills, where the people came out by hundreds to hear this extraordinary messenger of truth preach his farewell sermon. As the fruit of this last discourse, sixteen were justified and two professed to receive the blessing of perfect love. During this tour of about two weeks in Mercer and Burlington counties, his efforts had been crowned with the conversion of nearly forty individuals to the Saviour, while a few had professed the blessing of the all-cleansing blood of Christ, and a multitude had been awakened to see and feel their danger of eternal death in consequence of sin, and of their absolute need of a saving interest in the Redeemer, in order to a state of everlasting happiness with God in heaven. Many ministers of the gospel cannot shock up as many sheaves at the end of the year as Mr. Abbott had from this round of two weeks : we may say more — the immediate and mediate results of one of his discourses were often more avail- ing to the salvation of sinners, than the lifetime preaching of many a so-called minister of the gospel. The following lines on Mr. Abbott, from the pen of the 238 RISE OF METHODISM [1779. Rev. J. B. Haganj, are alike creditable to his head and heart : — Ay, " such -was he," a man of God approved, And what high priest can ever equal this? Say he knew not the rhetorician's art Of gesture, cadences, and measured words, To please the fancy, or to charm the ear. It was not meet he should ; devouring flame Spreads without law, and rages unconfined. The gentle stream, o'erhung with beauteous flowers, Within its narrow banks may smoothly glide. But not the giant flood, which spurns the shores, And, dashing lawless, deluges the land. The lightning-flash that gilds the summer sky At evening time is harmless ; the fiery bolt Tears the strong oak, and splits the solid rock. The chieftain's voice amidst the battle-storm Is not soft music to the listening ear ; Neither was thine, 0, Abbott, but it came Among the alien armies like the roar Of that dread thunder 'mong the Philistines, When tremblingly they fled from Mizpah's walls. " Such was he." Science and languages he never knew, Nor did he need their aid. His naked sword, Which knew no scabbard till the war was past, To do good service in his Master's cause. Needed no jewelled handle. Its keen edge, Descending with the force of giant might, Through flesh and spirit found its devious way, And hearts of stone might not resist its stroke. Ay, how they trembled and confounded fell, Sire and son, the timid and the brave. In heaps on heaps, like men in battle slain ! " Such was he." A living minister of saving truth, Mighty in word and deed, whose spirit still Breathes through his truthful story, and inflames To heavenly zeal who reads the glowing page. " Such was he." Nor gown nor surplice wrapped his brawny limbs. What needed he to trace his high descent Through mitred miscreants in priestly robes, Through Lauds* and Bonners to the holy Paul? . * The following is a specimen of his grace's piety. Archbishop Leighton's father wrote against the hierarchy, and was tried for it in the star-chamber court. He was condemned, of course, and sentenced to the pillory at Westminster, to be publicly whipped, to have both ears cut off, his nose slit on each side, branded on the face with a red- hot iron, pay a fine of ten thousand pounds, and pass the remainder of his life in the Fleet prison. When this "wholesome" sentence Avas pronounced, Laud, that true successor of the apostles, pulled ofi" his hat, and thanked God for it. — See Neale's History of the Puritans. 1779.] IN AMERICA. 239 His clear credentials God's own j&ngers wrote, And thousand witnesses on every side, Whom the archangel's dreadful voice shall call From the grave's slumbers on the world's last day To joyous resurrection, sealed their truth. Well done, thou good and faithful of the Lord ; For though to thee science a stranger seemed. And learning never met thee in her walks, Nor weaved her chaplet on thy stormy brow. Though bigot zeal scorned thy untitled name, Yet lives that name, and shall for ever live. When stars and suns shall perish from the sky. It was about this time that Mr. James Sterling, of New Jersey, became a Methodist. The Rev. Benjamin Abbott, who appears to have been the instrument of his conversion, says — " On a Saturday night, I dreamed that a man came to meeting, and stayed in class, and spoke as I never had heard any one before. Next day James Sterling came to meeting, stayed in class, and spoke much as I had heard and seen in my dream. After meeting I said to my wife, that was the very man I had seen in my dream, and the Lord would add him to his church. Soon after he was thoroughly awakened and converted to God. He yet stands firm among us, a useful and distinguished member, well known to many of our preachers and members." Mr. Sterling was very intimate with, and had warm friendship for Mr. Abbott. lie was with him the following year, when he made his famous preaching tour through Pennsylvania: also, in 1781, when he was in Kent county, Maryland. He seems to have been delighted with the powerful meetings that resulted from Mr. Abbott's labors. Mr. Sterling resided in Burlington, where he was a great support to the cause of Methodism. In 1818, Mr. Garrettson saw him for the last time. He says, ^' He was then a very old man, confined to his bed, and appeared to be innocent and happy." He was for many years a merchant in that town, and amassed a large fortune. For more than forty years he was united to the Methodists ; and was, we presume to say, the most influential member in the state of New Jersey. Mr. Sterling's companion became a Methodist in 1779. It seems that she joined the class that met in Mount Holly ; and was the only young single person that belonged to it then. She was much pleased when Mr. Thomas Ware united with the society, thinking that she would have some company in this young disciple. In 1785 she was united in marriage to Mr. Sterling, with whom she lived for many years. Her 240 RISE OF METHODISM [1779. naturally aimable disposition shone with increased lustre from the graces of the spirit which dwelt in her soul. Equally free from elation, from success or discouragement, from disappointment, with a well balanced soul she held on the even tenor of her way, conforming her life to that pure Christianity, taught her by the Bible, and its exposition by her spiritual guides. Mrs. Rebecca Sterling survived her husband for several years ; and, after more than sixty years of profession and pr^-ctice of religion among the Methodists, she calmly met death in her 81st year ; leaving every assurance to her relations and friends, that her soul was with the Lord. "With many of the first race of Methodists, Mr. and Mrs. Sterling's remains repose in Burlington, New Jersey. CHAPTER XXXVI. The work was also enlarging in Pennsylvania, and Me- thodism was introduced into Lancaster and Berks county. About 1779, the Methodist preachers were sent for, to preach to and take charge of the remnant of Demour's Hock in the edge of Berks county. To what sect of Chris- tians Demour belonged we never knew. It is said that "he was a disciple of good Mr. Evans, and died a martyr to labor and loud speaking, having preached the last day of his life." Our best conjecture is that he was a New Light, or one of Mr. Whitefield's followers. After his death his people began to melt away through neglect, until the labors of the Method- ists revived them. This appointment, which for several years belonged to Chester Circuit, has been called " Old Forest." The little old Stone Chapel was built about 1773. When this church was annexed to the Methodists there were two mem- bers, Abraham Lewis and Joseph Kerberry, that were men of note in the community. This chapel, in 1858, was succeeded by a new edifice of modern style and appearance. The old house was deeded to the Methodists in 1780 ; and after it had stood eighty-five years it gave place to the new one. About the same time, a remarkable work commenced in Lancaster county among the Mennonists, which brought the Methodist preachers to Soudersburg, Father Beam's, and some other places. This work began in the following way • 1779.] IN AMERICA. 241 Mr. Martin Beam was chosen by the Mennonists, to whom he belonged, before he was converted to God, to be their preacher. Their way of making a preacher is — " To assem- ble together and make a ballot ; then, taking three or more of those who have the largest vote, write their names on slips of paper, writing on one slip, 'this is to be the minister;' the slips are then put in a book, perhaps a Bible, when each nominee draws out a slip, and he that draws out the slip on which the writing, ' This is to be the minister,' is — is declared duly chosen." In this way Mr. Beam was made a preacher before he had any intention of preaching. He inquired what he must preach ? They told him to preach " repent- ance and faith." He was much embarrassed, as these preachers often are in their new oflSce ; and in the exercise of his function he was awakened and made experimentally acquainted with the Saviour ; and now he preached so much repentance and faith that the Mennonists began to wake up to heart-felt religion, accompanied by excitement ; and Mr. Beam was disowned by his former ecclesiastical friends; when he, and those that had "obtained like precious faith," came over to the Methodists. In 1779, Mr. Strawbridge preached at Rev. Martin Beam's. Mr. Beam's ministry was devoted to those who spoke and best understood the German language. Among these he had much fruit. One of his converts was Peter AUbright, who for several years was a local preacher among the Methodists. At length he concluded that his call was to the Germans exclusively ; and after he had been instrumental in the con- version of many of them, he was recognised as the head of a sect that was at first called "AUbright Methodists," but have since taken the name of "Evangelical Brethren." Dr. Romer, of Middletown, Pa., translated the Methodist Discipline into German for their use. Mr. iVllbright lived near New Holland, in Lancaster county. Thus, the Evan- gelical Brethren may trace their existence through a chain of second causes, back of which was the Author of all good, to that day when the Mennonists met, and by lot which seems to have been "disposed by the Lord," made Martin Beam their minister, with instructions that he should preach " repentance and faith." He had three or four places where he preached in German : at Rohrer's, on Mill Creek, towards Lancaster ; at Stoner's, and another place, besides his own house. There were two Mennonist preachers, who, in after years, labored with Mr. Beam to promote spiritual religion. He fitted up an old 21 242 RISE or METHODISM [1779. dwelling-house near his home for preaching ; and after the Methodists made his house a regular preaching place, and raised up a society, a stone chapel was erected near his dwell- ing-house, in the latter end of the last century. Two of the early itinerants, William Jessup and Michael 11. R. Wilson, are buried there. For more than an age after the Methodists began to preach at Mr. Beam's, his place was one of the strongholds of Me- thodism in Pennsylvania. His neighbors who disliked the Methodists asserted, as was often done in that age in refer- ence to many others, that their frequent visits to his house to hold meetings, and putting up with him, would " eat him out of house and home." But he was heard to say on one occasion in love-feast, after quoting the language of these predicants, that so far from their eating him out of house and home, '' I find the prayers of the Methodists are good manure for my ground," — his crops were increasing, and at death he left a good estate. The great meeting that Mr. Abbott had at Mr. Beam's in 1780, was not the only one that was at this appointment. In 1797, Dr. Chandler had another very remarkable meeting at this place. He had covenanted with the Methodists to abstain from ardent spirits, and meet him at the throne of grace three times a day to pray for a revival. At the quarterly meeting the Methodists assembled by wagonloads. On Saturday Mr. Ware began the meeting by singing, and then attempted to pray ; but in two minutes his voice was drowned in the general cry throughout the house, which continued all that day and night ; and for the greater part of three days. Many made a profession of religion at this meeting who continued faithful ; and many were reclaimed from backsliding. In after years one or two camp meetings ■were held on his land. About the time of the great meeting of 1797, some of Mr. Beam's children and grandchildren were brought in among the Methodists, and Mr. Asbury remarked, " Martin Beam is upon wings and springs. His son Henry is greatly led out in public exercises." Mr. Beam was about thirty-two years in Christian fellow- ship with the Methodists. He continued to wear his beard at full length : never shaving his chin, — his white locks and fresh countenance gave him a venerable aspect in old age. He lived to be almost ninety years old ; and died, suddenly, sometime in March, 1812. Soon after, Bishop Asbury 1779.] IN AMERICA. 243 preached a funeral discourse at his chapel, where he is buried, giving the interesting particulars of his life. Between them there was the closest intimacy, and the purest friendship, until death. Mr. Asbury was never out of his way when going to his friend Beam's : it was one of his resting-places, where he answered letters, and refitted for his long journeys to the West and South. For several years past there has been but little preaching, and scarcely a Methodist society at this ancient stand and stronghold of Methodism ; but we hope it is beloved for the sake of the "Fathers;" and that its latter end will be as the beginning, and more abundantly glorious on account of religion. Within the last few years there have been indications of returning prosperity, and we are encouraged to expect that the hope expressed above will be realized. William Watters attended the Conference at the Broken- back Church, in Fluvanna county, Va., in May, 1779. A majority of the preachers present at this Conference deter- mined to introduce the ordinances of the gospel among the Methodists, a committee was appointed to ordain each other, and then all the others that favored the measure. Mr. Watters, with a small minority, dissented, and took their stations north of the Potomac. This year he was stationed in Baltimore Circuit, having T. S. Chew, and Wm. Adams, his brother-in-law, for colleagues. He labored successfully here for six months. At the fall quarterly meeting, held in his brother's house, at Deer Creek, the first sermon was preached by the Rev. Wm. Moore, of Baltimore, who pressed sanctification on the Methodists with such effect, that in the love-feast that followed, he observes, " Never did I hear such experiences before ; our eyes overflowed with tears, and our hearts with love." The latter half of this Confer- ence year he spent in Frederick Circuit. This was the " cold winter" of 1780, as it was long called, in which JMr. Watters, and all that had to travel, suffered much. During this winter, his brother-in-law, Wm. Adams, who had just entered the itinerancy, died, before he was twenty-one years old. He had lived a holy life, and died a happy d.eath. Mr. William Duke, it appears, was raised in the Church of England ; and when the Methodists came about, as they were very friendly to that Church, he united with them. In 1779, the Southern preachers (where Mr. Duke was then laboring) conferred ordination on themselves, in which year he located. It seems that he disapproved of the course of 2-44 RISE OF METHODISM [1779. the Southern brethren ; and as he always considered himself a Churchman, he took orders in the Protestant Episcopal Church some years afterwards. He lived many years in Elkton, Cecil county, Md., at which place the writer once had an introduction to him. He was quite a small man, and wore the old-fashioned Methodist coat. He appeared to be loved and respected by all as a good man ; and was generally called "Father Duke." He died in a good old age, and was buried at the old church in North East, Cecil county, Md. Captain Webb presented a Greek Testament to Mr. Duke ; he, in his latter days, gave it to the Rev. J. B. Hagany, who passed it to the Rev. L. Scott, now Bishop of the M. E. Church. CHAPTER XXXVII. In 1779, sixteen or seventeen preachers appear as new laborers, according to the Minutes. Two of them, Thomas Morris and Stith Parham, desisted after one year. Carter Cole, Greenberry Green, and Andrew Yeargan, continued in the work about two years. Charles Hopkins was for the ordinances that the Method- ists in the South adopted this year; and when Mr. Asbury's influence suspended them he left the Methodists. Mr. James Morris, of Virginia, desisted in 1785 : he became a minister in the Protestant Episcopal Church, — he lived in love with the Methodists, and died, enjoying the comforts of religion, and the hope of immortality. Mr. Henry Ogburn, of Lunenburg county, Va., continued in the work, winning souls to Christ, until 1790, when he located. Mr. Richard Garrettson was a brother of the Rev. Free- born Garrettson, of Harford county, Md. ; he, and Micaijah Debruler, who appears to have come from the same region, both entered the work this year, and both retired into local life in 1784. Mr. Samuel Rowe was from Virginia, near Yorktown. He was much admired as a preacher. The Rev. Thomas Ware says he had a most tenacious and retentive memory ; and used to say, " That, if the Bible were lost, he thought he could replace, by his memory, the four Evangelists, the Acts of the Apostles, the Epistle to the Romans, and the 1779.] IN AxMERICA. 245 greater part of the Epistle to the Hebrews." He desisted in 1785 ; and, we presume, became a minister in the Pro- testant Episcopal Church. In 1785, Mr. Asbury says, " I came to Mr. Rowe's : the son was once on our side ; he has left us, and now we have the mother." John Hagerty was brought to enjoy experimental com- munion with heaven, under the preaching of John King, about 1770, or 1771. In 1772, King made him leader of a class. He began to travel in 1779, and located in 1794. He was born in 1747, and died, in Baltimore, in 1823, at the age of seventy-six. It is probable that he was a native of Frederick county ; and it seems he belonged to the original society at Pipe Creek. If he was not of German descent, he was raised among them, and could preach in both German and English. The Rev. Thomas Morrell, with many others, was awakened, and brought in among the Methodists, through his ministry. After fifteen years in the itinerancy, he settled in Baltimore. He was one of the original elders, constituted when the Church was formed. Mr. William Adams, son of William Adams, was born in Fairfax county, Virginia, in 1759. When the Methodist preachers first preached in the region of his father, in 1773, he had several opportunities of hearing them. After two years of deep distress, in which he was fully broken to pieces before the Lord, he felt that blessed change, in March, 1775, which turned his mourning into joy. So great was the change in him, so deep and uniform was his piety, though only sixteen years old, that he was appointed to lead a small class. Being useful in this office, he soon felt it his duty to give a word of exhortation. In his eighteenth year, he was enabled to feel and believe that God had saved him from all sin. In 1778, he began to itinerate, and in 1779, was received by the Conference and stationed on Baltimore Circuit. After six months of faithful, useful labor, he was removed to another circuit, where he sickened and returned to his father's house. After bearing a full testimony in favor of that blessed Christianity which he had experienced, with " Come, Lord Jesus ; welcome. Saviour ; and hallelujahs," he left his father, mother, brothers, sisters, and weeping friends below, to join those above. Those that witnessed his triumph, had never seen such a morally sublime scene. All present — sinners as well as saints — were deeply affected, and many good resolutions were formed on 21* 246 RISE OF METHODISM [1779. the occasion. Thus died the Rev. William Adams, on the third of December, 1779, in his twenty-first year. Mr. Joshua Dudley, whose name appears in the Minutes of 1779, we understand, was the son of Mr. Dudley, of Queen Anne's county, who gave name to Dudley's Chapel, near Sudler's Cross Roads. We look upon him as among the first travelling preachers that came from this county ; and he appears to have been among the first from the Eastern Shore of Maryland. In 1783 he ceased itinerating. We have been informed that he married a Kent county lady and lived in Quaker Neck. It seems he was living here in 1794, when the Rev. Benjamin Abbott was at his house. See his Life, p. 251. This is the last we know of him. Mr. Lewis Alfree, whose name also appears as a fellow- laborer w^ith Mr. Asbury and others (was properly a local preacher acting as a supply), lived in the lower end of New Castle, Del. He was awakened the previous year ; and was the chief instrument in raising up the society and meeting- house at Blackiston's. He also labored much in Thorough- fare Neck, and was useful in establishing Methodism there ; and at Dickerson's, where some of his brothers and a num- ber of his relations were members : this meeting is now known as the Union. He was quite intimate w^ith Mr. Asbury, while the latter made Delaware his home. Mr. Alfree ended his days among the Methodists in the latter end of the last century. He seems to have been the third Methodist preacher raised up in the state of Delaware. Mr. Philip Cox was born at Frome, Somersetshire, Eng- land. He joined the Methodists about 1776. He commenced preaching in 1777, in which year he was initiated into the itinerancy, probably by Mr. Rodda. He was one of the first Methodist preachers that was known in Sussex county, Del. Mr. Asbury first mentions him under date of March, 1778, at which time he sent him to Kent Circuit. When he began to travel he was unable to procure a horse — his poverty obliged him to be a pedestrian itinerant, carrying his scanty wardrobe and library in a linen wallet swung across his shoulder : thus, with staff in hand, he carried the message of salvation. Pitying his destitution, the daughters of Judge White spun thread and wove it into linen, and made under- garments for him. After a while, through the kindness and contributions of his friends he was able to travel as an equestrian. In this golden age, when different portions of the globe are taught to give up their precious treasure which they have long 1779.] IN AMERICA. 247 hoarded, pouring it into the lap of nations, and making many of their citizens princes in wealth — when many me- chanics live in a style of grandeur unknown to European kings a few centuries past, it is difficult to realize the poverty and suffering of the age of the American Revolution. The time may come when these statements of the poverty of a former race of Methodist preachers may be regarded as romance. Nevertheless it is a truth that should not be for- gotten, that as the liberties of this country were obtained by armies that were poorly fed and scarcely half clothed (at the action of Eutaw Springs, which shed such lustre on American arms, hundreds of General Greene's men, poor fellows, were in a state of absolute nudity), often marking the ground over which they marched with their bleeding feet — so Methodism was planted by a race of holy self- denying men, who endured all manner of privation and suffering : often sleeping in the wild woods, and when they had a shelter, sometimes the stars could be counted through the roof — their food and raiment corresponding with these accommodations. They were truly " poor, but making many rich." Mr. Cox spent the year 1778, and a part of 1779, on the Peninsula. It was most likely in one of these years that Captain Benjamin Dill was awakened under him, in the neighborhood of the present town of Frederica. "We had from Captain Dill's mouth the following account of the design he had in hearing this Methodist preacher, and how completely he was made a captive by him. He was a Church- man, and had not a little of the Pharisee in him. True, he did not go to laugh ; but, the end he had in view, which was 'to look the preacher out of countenance, and confound him by the sternness of his eye, was no better. He took his seat just before Mr. Cox, with cane in hand, and head up, leaning back, while he was full of the spirit of contempt for the coarsely clad little man that was about to address him in the character of a gospel minister. He fixed his eyes upon him, intending to continue his intense gaze, hoping to see the preacher soon quail in confusion before his fancied greatness. For a short time he supported his intention ; but he had listened but a few minutes, when the voice of the speaker, which was of the sharpest point and the keenest edge, liad pierced the captain, and run through him again and again, and the two edged sword of the word of God had " pierced even to the dividing asunder of soul and spirit," and had become " a discerner of the thoughts and intents of 248 RISE OF METHODISM [1779. the heart ;" for he gave a full account of his thoughts and intents by confessing to men, as well as to God, the end he had in view in hearing the preacher that day. Instead of confounding the speaker, he got into " confusion worse con- founded" — his moral courage was slain — he hung down his head in the spirit of a captive, while relenting tears flowed. Mr. Dill was a Methodist the remainder of his life — he died in a good old age. Many that heard Mr. Cox during the sixteen years of his public ministry, were convinced, like Captain Dill, that it would not do to form an opinion of his ability and power as a speaker by his diminutiveness of person, or homeliness of apparel ; for he often prayed and preached to the admiration and profit of thousands. The Rev. William Burke says: "In 1780, Philip Cox commenced preaching at Bacon Fort, old church, in which parish my father lived, and where I was baptized. It was the fashion of the day for the ladies to wear enormous high rolls of hair on their head. A report was widely circulated that a calf had come into the world near Alexandria, Va., with one of these rolls on its head. Mr. Cox gave out that on his next visit, at the end of four weeks, he would show them a wonder. The people of the whole country came out to hear him, expecting that he would exhibit the calf. But, instead of showing the calf, he announced his text : " And there appeared a great wonder in heaven, a woman clothed with the sun." Calf or no calf, the people felt an increased interest in Mr. Cox, and Methodism gained strength in that part of Loudon county, Va. *' Finley's Sketches," pp. 23-4. It seems that Mr. Cox was arrested by T. H. about this time for preaching. In 1781, Mr. Asbury being in this region, notes : " Here Brother C. was taken up by T. H., a man of property ; he lived about one year afterwards, and languished out his life. I do not recollect one preacher who has been thus treated, that something distressing has not followed his persecutors." He was engaged in one of the greatest revivals, in Sus- sex county, Va., in 1787, that has ever been in America. About this time he brought a youth to Mr. Asbury, saying : '' Bishop, I have brought you a boy, if you have any work for him ?" The Bishop laid his head on his "knee, and, stroking his face, said: " He is a child — he has no beard — he can do nothing." This boy was afterwards known as Bishop George. Mr. Cox was a man of quick apprehension, sound judgment, and great spirit. His funeral was preached 1779.] IN AMERICA. 249 by Bishop Asbury, in 1793, in which year he died. His remains rest in Sussex county, Va. Mr. Nelson Reed was born in Ann Arundel county, Mary- land, in 1751. In 1775, he was awakened under the minis- try of the Methodists, when a great revival was going on in Fairfax circuit under the ministry of the Rev. William Watters, and brought into communion with the Saviour. Like many of the early preachers, he began to recommend the same religion that he had found to others, and exhort sinners to flee from the wrath to come, the same year in which he was converted. His name first appears in the Minutes of Conference in 1779. He faithfully served the Methodist Episcopal Church, as a minister, for forty-five years, frequently filling responsible stations. He was at tho Christmas Conference, and assisted in organizing the Method- ists into a Church, at which time he was ordained an Elder. When he became supernumerary, he still preached as his strength allowed him. Having sustained an unspotted repu- tation as a Christian for more than sixty-five years ; and, having preached Christ almost as long, he left the militant to join the Church triumphant in 1840 : he died in Baltimore in his eighty-ninth year. At the time of his death, he was considered the oldest Methodist preacher in the world. CHAPTER XXXVIII. Methodism having surrounded Dorchester, in Maryland, the Lord prepared the way in 1779, for its introduction into this county — a Miss Ennalls, niece of Judge Ennalls, and sister to Mr. Henry Ennalls, had been visiting her friends, and had fallen in with the Methodists (perhaps in Dover, Del., where Mr. Richard Bassett, her brother-in-law, lived), by whom she was convinced that she was in a lost state; and, afterwards was filled with peace, joy, and love. When she returned home, her relations thought her beside herself, as they knew nothing of any such experience. She, however, persevered, and was instrumental in the conversion of her sister. Miss Mary Ennalls, and some others. This last-named sister went down the county to visit Henry Airey, Esq., who was related to her. As Mr. Airey was an entire 250 RISE OP METHODISM [1780. stranger to experimental religion, which Mary was enforc- ing, and fearing that his wife, who began to show some symptoms of seriousness, would lose her reason, he under- took to convince his visitor that the Methodists were wrong, and for this purpose he took up a book written by Mr. Per- kins, an old Puritan, and began to read it to Mary ; but he had not spent many minutes in reading before he began to weep under conviction. He read till he thought he must go among the Methodists, and compare his book with their books of religion. In order to compare notes he went to Judge White's, and found that his book and theirs agreed in substance. If Methodism was a disease, he was by this time deeply infected with it. After passing through the darkness and distress of penitential grief, the Lord removed the burden of his guilt, and gave him peace — and then he was urgent in his requests to Mr. Asbury to have Methodist preaching in his county. On the 10th of February, 1780, Mr. Garrettson rose early in the morning and called upon God, and his soul was greatly strengthened ; and, being commended to God in prayer by Mr. Asbury for this mission, he set out from Mr. White's for Mr. Airey's. This was all done before day — his morning devotion, opening his mind to Mr. Asbury by whom he was committed to God for this mission. On his way he wept freely, feeling much oppressed, and several times stopped his horse to turn back, but was induced to pursue his way, and arrived at Mr. Airey's on the second day of his journey ; and at the door of his friend he felt his burden fall. As soon as he was in his private chamber, the Lord made him feel that he was in the way of duty. The family, white and black, assembled for worship. The Divine presence was there ; and Mrs. Airey was so filled that she sank to the floor rejoicing aloud — and the work of grace commenced among the blacks. For three days Mr. Garrett- son labored at Mr. Airey's ; and the congregations were deeply affected. The work of salvation was begun. "One man," said Mr. Garrettson, " was deeply affected by seeing us." As soon as the Lord began to work the enemies began their rage : they began by giving a wicked man permission to take his life, promising to protect him against the penalty of the law. Mr. Garrettson returned to Mr. Airey's, and this wicked device failed. But, in thus takinor refuo;e with his . . . friend, he had the same oppression of spirit that he had in 1778, in Kent, when he undertook to remain with his friends in order to shun the wrath of his enemies. He was so pressed 1780.] IN AMERICA. 251 in spirit that he could stay but two days; so he went to an- other place and preached with some effect. He was not, however, suffered to proceed in his work of preaching the gospel unmolested longer than two weeks. On Saturday the 25th, he seemed to have a presentiment in his very solemn feeling of something remarkable at had. In com- pany with his friend, Mr. Airey, he had been preaching to a weeping congregation ; and, as they were returning home in the evening, a company of men surrounded them, and called Mr. Garrettson their prisoner, beating his horse and using much profane language. After night they took him to a magistrate, who ordered him to jail. In the dark- ness of the night, his friend Airey and several of his foes started for the prison. They had not gone a mile before there was an awful flash of lightning ; and in a minute his foes fled and left him and Mr. Airey. He called for them, but there was no answer. They went on talking of the goodness of God, until they overtook two of his guards almost frightened out of their wits. Mr. Garrettson told them if he was to go to jail that night they ought to go on. One replied, " 0, no ! let us stay until morning." The guards that formed the company col- lected again, though greatly intimidated by the lightning. The leader of the guard riding by the side of Mr. Garrett- son, inquired, " Sir, do you think the affair happened on our account?" One of them swore; and another reproved him for swearing on such an awful occasion as that was to them. The guard stopped suddenly, and one said, " We had better give him up for the present," and turned back. But soon they came back, saying, "We cannot give him up." And soon after fled again, and were not seen any more that night. About midnight Mr. Garrettson returned with his friend, and found the family waiting : they w^ere received joyfully, and had a happy family meeting. During the remainder of the night while asleep, Mr. Garrettson says he " was trans- ported with visions," which on waking comforted him with an assurance that every weapon formed against him should perish. The next day being Sunday, he undertook to fill his appointment at Mr. Airey's. His enemies were expected to be upon him, and many that were for him brought short clubs under their coats to defend him. Just as he was begin- ning his meeting his persecutors came up in a body. Their head man, presenting a pistol, laid hold of him. He was 252 RISE OF METHODISM [1780. pulled into a room ; but, as soon as he could, he went out into the midst of them and began to exhort. Soon the most of them were in tears ; and the female part of the congre- gation were much alarmed. His horse was made ready ; and accompanied by his friend Mr. Airey, and his enemies, they started for Cambridge. When he arrived, he and Mr. Airey occupied a room in a tavern from noon till night. The people of Cambridge came to the hotel to drink and rejoice over their prisoner ; and their hatred to Mr. Airey was nearly as great, for bringing the Methodists into the county. Before this he stood high as a citizen. He was also a magistrate, and a soldier on the side of America. One of the bullies made an attempt to come into the room to abuse them, and aimed a blow at Mr. Airey, that might have been fatal if he had received its full force. This sudden attack was too much for the soldier, who feeling an *' old man's bone in him," as Mr. Nelson said, brought his persecutor to the floor by a blow in his temple, which raised a bar-room laugh, and caused them to behave a little better. Mr. Garrettson reproved his friend with tears for this act, which seemed to be unpremeditated on his part : and for which Mr. Airey could not feel that he had done wrong. After they had kept Mr. Garrettson in the tavern for a show during the afternoon of the Lord's day, towards night they lodged him in prison; and took away the key, that his friends might not minister to him. He had a dirty floor for his bed, his saddle-bag for a pillow, and a cold east wind blowing upon him. But being imprisoned for the same cause that Paul and Silas were, he found similar comfort in his confinement. Never was he more happy — he could realize how it was that the martyrs could rejoice when embracing the stake; and he was persuaded he never was more useful for the time. One of his greatest enemies in Cambridge was a Mr. Harrison. But his brother, Thomas Garrettson, hearing of his confinement, came from the Western Shore, by Judge White's, from whom he brought a letter to Mr. Harrison, who, on reading the letter, became friendly to both of the Messrs. Garrettson. Mr. and Mrs. Airey did all in their power to make him comfortable, and many acquaintances and strangers came far and near to visit him. His foes were, meantime, doing all they could to entangle him ; for they sent a spy who feigned himself a penitent. As Mr. Garrett- son was coming to speak to him, it was impressed on his 1780.] IN AMERICA. 253 mind that he was an enemy sent for mischief, and he told him to leave off swearing and drinking, and then come for advice.* After about two weeks' confinement in the jail at Cam- bridge, he was set at liberty by the governor and council of Maryland; his good friend, Mr. Airey, going to Annapolis to obtain his release. His enemies, on hearing of his dis- charge, were greatly enraged. On this first visit to Dorset, he spent a little over a month — about half of it in preaching, and half of it in prison. In the neighborhood of Mr. Airey, " a certain B. T., who was a great Churchman, after hearing him a second time was seized with conviction on his way home, and fell down in the road, and spent great part of the night in crying to God for mercy. The enemy suggested to him that his house was on fire ; but such was his engaged- iiess that he answered the tempter by saying, ' It is better for me to lose my house than to lose my soul.' " Mr. Asbury appointed Joshua Dudley, who was qualified by law, to succeed Mr. Garrettson in Dorset. Messrs. Pedi- cord and Chew also labored here a part of this year ; and on the 1st of October, 1780, Mr. Everett set out to itinerate, and w^ent to this county, where he preached about three months. In no place was there a stouter opposition mani- fested to Methodism, at its introduction, than in Dorchester county ; and in no place was the success of Methodist preachers greater; many of its bitterest enemies submitted to it. After about two years' labor and suffering on the part of the preachers, they reported almost eight hundred Meth- odists in this county. Methodism has long been honored here ; and there are but few professors of religion that be- long to any other than the Methodist Episcopal Church. Dorchester Circuit first appears in 1780, on the Minutes. In no part of the country was Methodism prospering more than on the Peninsula. Here the Rev. Freeborn Gar- rettson, perhaps the most useful Methodist preacher that ever was raised up in America, had been laboring for two years. Concerning his usefulness, Mr. Asbury has left it on record, "i^ is incredible, the amount of good he has been instrumental in doing." Next to Mr. Garrettson for usefulness perhaps stood Mr. Joseph Cromwell ; he was also on the Peninsula at this time, and Mr. Pedicord too, and over all, Mr. Asbury to direct, and give stability to the cause. * At a later period, when the Methodists were holding meetings in Cambridge, a certain Mr. Bryon brought up a cannon and fired it off, in order to break up the meeting. 22 254 RISE OF METHODISM [1777-8. CHAPTER XXXIX. A SUMMARY account of the introduction of Methodism on the Peninsula : — Methodist preaching was established in the neighborhood of Forrest, now Thomas's Chapel, about 1775 or 1776. At this place, it seems to us, Philip Cox was converted. Mr. Wm. Thomas, from whom this chapel afterwards took its name, became a travelling preacher. Mr. John Day, who became a local preacher, was one of the original society formed here in 1777 or 1778. Mr. Asbury, through Dr. M'Gaw, had access to the Emory family, in this neighbor- hood. At Richard Shaw's a society was soon formed, which, in the beginning, was an important society, and among the oldest in Kent county, Del. Mr. Thomas Seward and his com- panion were original members here. His son, John Seward, was some time a travelling preacher in the Philadelphia Con- ference. Father Seward reached the " Better land" in 1827, aged eighty-three ; he had been a Methodist more than fifty years. Some of the Downs, also, belonged to this society. Mrs. Mary Downs, of this neighborhood, died in 1827, in her eighty-eighth year ; she was an old Methodist. Mr. Shaw's house was the first home that Mr. Asbury had m that region ; and, at his house, quarterly meetings were held, before the Methodists had any chapels in the county. From this appointment, Methodism was introduced into Dover. The society at Dr. EdAvard White's was formed in the year 1777, or early in 1778. The Rev. John Cooper introduced Methodism into several places in Delaware. As early as 1777, he established preach- ing at Friend Reynear Williams's, east of the present town of Milford. Milford was not built, as yet. The society raised at Friend Williams's, was the beginning of the present Milford society, where it was permanently established after Milford became a town. We know there was a society at Friend Williams's in 1778; for a Mr. C. split it. See Asbury's Journal, vol. i. p. 216. For ten years, the preaching was in private houses and school-rooms; the latter part of this period, in the house of the Rev. Joseph Aydolett. About 1787, a lot of ground was procured in a central 1777-8.] IN AMERICA. 255 part of the town, and a small frame building erected, thirty by thirty-five feet, for the worship of God ; and a funeral sermon, by the Rev. William Jessup, was the first discourse delivered in the house ; the congregation being seated on the sleepers of the house, unsheltered — the roof not yet on. In this humble manner, -was this first temple dedicated to the worship of Almighty God. In 1790, the chapel was ceiled and galleried ; and, in 1800, twenty-two feet were added to it. The present brick church substituted it in 1842. In North West Fork, Sussex county, Delaware, at the house of Robert Layton, a society was formed about 1777. The second time Mr. Asbury preached here, in 1778, he received twelve broken-hearted penitents into it. The Lord was working powerfully, among the people. This society after- wards met at Mr. Thomas Layton's, near by where the preaching was for several years. In 1780, Mr. Asbury says, " I preached to d, faithful people at T. Layton's. The Methodists, blessed be God, do grow — their little stock in- creases. I am pleased with their temporal, and rejoice in their spiritual prosperity." Mr. Thomas Layton married Miss Rebecca Turpin, one of Mr. Garrettson's converts. Miss Turpin was the daughter of Mr. Solomon Turpin of North West Fork, in whose house there was preaching in 1779, and a society raised up, chiefly through Mr. Garrett- son's labors. In 1780 Mr. Turpin died, in the favor of God, and his funeral was preached by Mr. Asbury. Soon after, his daughter Rebecca was married to Mr. Layton. Con- cerning her, Mr. Garrettson says : "A few months ago, she was in the height of fashion, but now sees the evil and folly of these things, she is a very happy young woman." Mr. Asbury declared her a " pattern of piety." She was one of the holiest women of her age ; while she fasted, prayed, and wept much, she was seldom, if ever, seen to laugh. Though in good pecuniary circumstances, she was so self-denying and plain in her dress, that she wore no other bonnet on holydays and Sundays, than the white muslin bonnet- If the gay and the merry should flippantly say that she erred in going to the extreme, we answer for her by saying, if she erred, it was on the safe side. In the beginning of the present century, Mr. Layton sold his land in Delaware, and emigrated to Kentucky, but scarcely reached the place of his destination, when he was removed to a " better country." Mr. Minus Layton, who was received into the Western Conference in 1808, and died the same year, we are persuaded, was his son. After Mr. Layton moved for Kentucky, this meeting was 25G RISE OF METHODISM [1777-8. continued at Judge Laws' whose son, the Rev. James Laws, was some time a member of the Philadelphia Conference, and also, of one of the Ohio Conferences, until lately. After the death of Judge Thomas Laws, this meeting was at William, Allen's a local preacher, and father of the Rev. William Allen, lately of the Philadelphia Conference. This ark of Methodism finally rested in Bridgeville, after the chapel was built, about 1812-13. A new church was erected a few years since, in its place. The following names were among the first Methodists of this region : — David Nutter, Esq., father-in-law of Judge White, Tilghman and Lowder Layton, William Jessup, of the first race of itinerants, John and David Richards. The Hickmans — Clement Hickman, once a member of the Phila- delphia Conference, who joined the Presbyterians in western New York, was of this region. William and Anthony Ross, and several of the name of Smith ; also, Daniel Polk, son-in- law of Judge White. John Flowers, Thomas Garrettson, uncle of the Rev. Freeborn Garrettson, and Waitman Gozeley. Mr. White Brown was the nephew of Judge Thomas White. Mr. Asbury's intimacy with Mr. White, led to an acquaint- ance with White Brown, at whose house preaching was established by Mr. Asbury, in 1778, and a Methodist society begun, which still continues ; these people he called "His children." In 1780 he founded Brown's Chapel, which is now known as Bethel, in North West Fork. This has generally been a popular meeting, especially on quarterly meeting occasions. Early in the present century, Mr. White Brown sold his possession in the Fork, and settled on Deer Creek, in Ross county, Ohio. Here, Mr. Asbury visited him several times ; and, after an acquaintance of thirty-four years, parted with him in 1812, until they should meet in Paradise. White Brown was a Methodist of distinction in Ohio. In 1813, Samuel Parker, the Cicero of Western Methodist preachers, was laboring on Deer Creek Circuit ; a camp- meeting was held at White Brown's, which was one of the most powerful ever held in the state : hundreds were awakened, and converted to God. The best talents in the Western Conference were at this meeting: Parker, Collins, Quinn, Cummins, Crume, Finley, Strange, and Heliums. The thousands of Methodist Israel were there, from far and near, in Ohio ; and hundreds and thousands long remembered the hallowed scenes and associations of the Deer Creek camp-meeting ; nor are they forgotten by the dwellers in 1777-8.] IN AMERICA. 257 the Upper Temple, who participated in them. In 1814, that remarkable youth, the Rev. H. B. Bascom, began to itinerate on Deer Creek Circuit. At Dover, Mr. Smithers was a chief man in the original society. Mr. Garrettson speaks of a Church lady, with ten of her children, as belonging. Mrs. Ann Bassett joined soon after. Dr. Ridgely was a leading Methodist in this region, in the last century. In 1778, Methodist preaching was introduced into the fol- lowing places on the Peninsula : Kent Island — Appoquini- mink, in New Castle. In Kent county, Del. — Mr. Lewis's, in Murderkill ; Mr. Boyer's, Dover ; Mr. Ililliard's, above Dover; and at Cardeen's — probably this appointment is now represented at Law's Meeting-house. In Sussex county — Mr. Shockley's, in Slaughter Neck ; Mr. Ross's ; White Brown's ; and Joseph Turpin's, in North West Fork ; and Broad Creek. In Somerset county — Salisbury, and Quan- tico. There were several other appointments made, of which we cannot speak with equal clearness. In the North West Fork, at Morgan Williams's, Mr. Asbury was the instrument of the restoration of Mr. Lowry, a backslider, who afterwards gladly entertained the preach- ers ; he lived at Lowry's Mill, on the head of Nanticoke river. The principal men in the Broad Creek society, were Git- ting Bradley, George Moore, Joshua Moore, Joseph Moore, Isaac Moore, and Thomas Jones ; in their houses the Methodists preached until they built a chapel. Mr. George Moore became a very considerable preacher ; and in 1780 he appears in the Minutes as an itinerant, where his name is found for the last time, in 1792, as preacher in charge of Milford Circuit. As he was a man of family, his labors were confined to the Peninsula. On a certain occasion, he de- livered a discourse in (now) Smyrna that so interested Mr. John Cummings that he arose and endorsed it as one of the ablest sermons ever preached in that place ; and with a per- tinent exhortation, called on the people to improve what they had that day heard. Mr. Joshua Moore moved to the South. In 1806, Mr. Asbury notices him for the last time as an inhabitant of Georgia, not far from Sparta. At that time he had served this Moore family to the third generation. Messrs. Jacob and Daniel Moore, who were members of the Philadelphia Conference, descended from the Moores of Broad Creek. In 1779, Mr. Asbury drew a subscription for a Methodist 22* 258 mSE OF METHODISM [1779. chapel, which was opened for worship a few years after, among the Moores. It was a poor edifice, and when the Protestant Methodists set up for themselves they got pos- session of it ; but one of their head men, moving out of the neighborhood, left some of his old papers with a friend, who, on examining them, found the deed of the chapel — by which means the house was restored to the Episcopal Methodists. In 1779, Methodism was commenced at the following places in the state of Delaware : In Sussex county — at the Head of the Sound ; at Wood's ; at J. Gray's ; at Evans's ; West's ; Gibbon's ; and among the Vincents, near the Line Chapel. In North West Fork — at Solomon Turpin's ; and John Cannon's, near the Chapel Branch ; at William Laws's, near St. Johnstown ; at Lewistown ; at Abraham Harris's ; and Rhoads Shankland's, near by. About this time, the Zoar meeting was commenced. Near St. Johnstown lived and died that good old Meth- odist, David Owen — a spiritual son of Mr. Asbury. His son, James Owen, was a local preacher ; and was known as a holy man in Milford, in Baltimore, and in Norfolk, A^a. To the St. Johnstown Society belonged several of the Laws, Fowlers, and Carlisles, with many others. Mr. Charles Cavender, who joined the Philadelphia Conference in 1795, was from this neighborhood ; some of his descendants are in Philadelphia. From the region of Lewistown, came the Rev. Wilson Lee ; also, the Rev. James Paynter, who, as itinerants, did good service to Methodism. The former was a flaming herald. This year, Methodism had its commencement in Thorough- fare Neck, in New Castle county. Also in Kent county, at Mr. Wells's, who lived near Blackiston's Cross Roads ; this meeting is now represented as Blackiston's Chapel. In the Alley, there was preaching at Joseph Wyatt's, who com- menced preaching this year ; also at Wilde's and Stock- ley's. Near Kenton, at Scotten's, and the Widow Howard's. At Mr. Sturgis's, who lived between Kenton and Dover. At Heather's, who lived towards Holden's Meeting-house. At Mr. Stradley's, not far from Templeville, where there was a society. At Stephen Black's, whose name we find in the Minutes in 1781, who died soon after this : at his house there was a society. Below Dover, at Jonathan Sipple's, and Widow Brady's ; these appointments are, probably, now represented in Jones's Neck. At Dehadway's, William Virden's, and Maxfield's ; Green's Chapel seems to be the 1778-80.] IN AiMERicA. 259 representative of these appointments now. This chapel was called after Philemon Green. At Callahan's, not far from Spring Branch, there was preaching. Still lower down in Kent, at the widow Mastin's. From Canterbury to Berrytown there was preaching at Joseph and Andrew Purdin's. The society that was raised up this year at Andrew Burden's, is represented at Purnell's Chapel. This was a very wicked place. Mr. Asbury called it " Satan's synagogue;" but so great was the reformation that a bad tavern was broken up. The people of this region were given to horse-racing as well as all other kinds of sport and wick- edness. The preachers did not fail to declaim against their vices. Some of the sons of Belial took Mr. Asbury's horse, without his knowledge, and secretly practised him on the race-course. Soon after, as he was going to Brother Pur- den's he came to the course, when the brute, not discriminat- ing that his master was no racer, put off at full speed and ran over the course, stopping at the end. In vain did the rider use the laconic monosyllables, *' Wo, Spark — wo, wo, wo, Spark — wo, wo, wo, wo. Spark — wo." Mr. Asbury, in his terrified feelings, found it necessary to lift his heart to God, by whose mercy he was preserved; and for which his heart was deeply humbled before the Lord. This served the wicked as some reprisal for his preaching against their vices : as they could say that his horse had run, and he, the head Methodist preacher, had rode a race ; although it was unpre- meditated and without wager ; and like John Gilpin's, unAvelcome, and all to himself. In this spirit sinners have often endeavored to retaliate on Methodist preachers. At Purdin's that good man Dr. Bowness belonged ; also Brother Beauchamp, who, we think, was the father of the Rev. William Beauchamp. Several of the Clarkes and Davis's, of this county, became Methodists in the beginning. There were at least thirty new appointments for preaching opened up in the state of Delaware in 1779, from Appoqui- nimink to the Cypress Swamp. In Kent county preaching was introduced into the house of Mr. Coombe, who had been raised a Friend. He lived near Berrytown. Mr. Coombe's family became Methodists, as most of his descendants are at this day. His grandson, the Rev. Pennel Coombe, is a member of the Philadelphia Con- ference. Mr. Dill, now freed from all desire to " look a Methodist preacher out of countenance," countenanced them by having them preach in his house. At Fatad's Mill (now Smith's Mill), on the head of Choptank river, there 260 RISE OP METHODISM [1780. was preaching and a society. Benjamin Blackiston, who lived near Blackiston's Chapel, had preaching in his house. About this time Methodism was introduced into Duck Creek Cross Roads ; the preaching was at Mr. James Ste- phenson's ; this was the commencement of Methodism in the present town of Smyrna. In December, 1780, Mr. Asbury met about three hundred persons at this place, where he, for the first time, preached to them. Some time after this, Mr. Joseph Wyatt, a preacher, moved into this village, and the preaching was at his house. In 1784, when Dr. Coke and Mr. Whatcoat first passed through this place they were entertained by Mr. John Coke, who at that time seems to have been a prominent member of the Duck Creek society. In 1786 the Methodists erected their first house of worship in this place, thirty feet square, at a cost of two hundred pounds, which Mr. Asbury called "a comfortable house."* Dr. Cook, who lived below Smyrna, and who married Miss Sarah, daughter of Judge White, united with the Methodists not long after this. In the same region the Raymonds, Cummings's, Halls, Parsons, and Kirkleys, were early mem- bers of society. In the Neck there was an appointment at Severson's, where a chapel was built a few years after of logs, which is still a place of preaching, with a society. There was preach- ing at Mr. Lockwood's, near Kent county Poor-house ; this appointment is now represented at the Union, on Dover Circuit. Also, in the south-west corner of Sussex county, Jonathan Boyer's, Levin Bacon's, Messrs. Freeny's and Calloway's, whose grandson is a laborer in the Philadelphia * The lot on which the Asbury Church, in Duck Creek Cross Roads, now Smyrna, stood, was from Allen M'Clain, Esq. He and his wife were Methodists, and his children, including the Hon. Louis M'Clain, who was a member of General Jackson's Cabinet, and subsequently Minister to the Court of St. James, and father of the Hon. Robert M'Clain, Minister to Mexico, were baptized by Bishop Asbury. Allen M'Clain moved from Duck Creek to Wilmington, where he died: he and his wife, with some others of the familj^, are buried in the rear of the Asbury Church, in Wilmington. As Bishop Asbury was the occa- sional pastor of this family, the Hon. Louis M'Clain used to consider himself a Methodist, being a believer of the doctrines taught by them, and having been baptized into their community. It is not to be under- stood, however, that his name was written on a Methodist class-paper, or that he ever met in class. He has been dead several years ; and, we presume, was interred on his fine estate, on Bohemia river, CecH county, Md. The new brick M. E. church in Smyrna was erected in 1845 : it is well adapted to the place. 1780.] IN A^IERICA. 2G1 Conference. In North-west Forks, at Morgan Williams's and Spencer Ilitche's. In Nanticoke there was preaching at Sharp's, Alexander Laws's, and John Lewis's. Mr. Hawl- ston also received and entertained the preachers. The two Miss Ennalls, we have already seen, were the first Methodists in Dorchester. Mr. Henry Airey, who lived south-east of Cambridge, was the first man ; at his house the first society was formed, and he was class-leader over it ; at his house the first quarterly meeting in the county was held. Next, Col. Vickars's, where another society was raised up ; he w^as, also, a great Methodist. There were appointments at Kane's, M'Keel's, Johnson's, Todd's, Hooper's, Tucker's, in Cambridge, and on Taylor's Island : there were, no doubt, many others of which we cannot speak. Messrs. Henry and Bartholomew Ennalls were early Methodists in this county ; also, Messrs. Harriss and KuUum, who moved to Carolina. We have been informed that Mr. Todd came from Scotland, and wrote to a brother that he left in Scotland, telling him that he had settled on the Choptank river. The brother followed him, and sailed up the Choptank, but could not find him ; they settled some thirty miles apart, and it was several years before they found each other. From these two bro- thers, the Todds of Dorset and Caroline counties have sprung. They have generally followed the Methodists. While one of the first appointments in Dorset was in the house of one of them, another branch of this family enter- tained a Methodist meeting, and gave name to Todd's Chapel, on Denton Circuit. The B ruffs and Parrots were pillars of Methodism in Tal- bot. In 1809, Mr. Garrettson met Brother Parrot at Wash- ington, D. C, where, it seems, he then resided ; he also met Brother Greentree, an old Methodist preacher from the same county. The Bensons, of Talbot, were among the early Methodists. Captain Benson was in the Continental army, and in 1780 he came twelve miles to see Mr. Asbury, while in Virginia ; and while his family was praying for him, Mr. Asbury exhorted him, wept over him, and feeling great love for him, prayed that God would keep him alive in the day of battle. He returned from the war, and several times entertained Mr. Asbury at his house, near the bay-side. He became a Methodist in 1789. General Benson was alive in 1810 — how long he lived after this, we cannot say. Mr. Richard Benson, long known as a Methodist in Philadelphia, was of this family. The Bolingbroke appointment is an old 262 RISE OF METHODISM [1780. one in Talbot. Near this, Dr. Allen, an original Methodist of distinction, lived. In 1783, Mrs. Banning, of Talbot county, was awakened under Mr. Asbury, and a few years after, her husband, Henry Banning, Esq., became a Methodist ; these, with the family that Mr. Hartley married into, were a few of the early Methodists of Talbot ; there was also a Brother New- comb, at whose house there was preaching ; and we may also name Col. Burkhead. Talbot first appears on the Minutes, as a circuit, in 1781, with Henry Willis and Jeremiah Lam- bert stationed on it ; in 1782, Francis Poythress and Edward Morris ; 1783, Freeborn Garrettson and John Major ; 1784, Freeborn Garrettson and Wm. Thomas ; 1785, Thomas Has- kids and Joseph Cromwell ; 1786, James White and Wilson Lee. During this last year there was a glorious work on Talbot. Some three hundred were justified ; one hundred professed sanctification ; and about five hundred united with the Methodists. By this time, the cause of Methodism was strong, and fully established in Talbot county. Brother Greentree appears to have been the first itinerant from this county. In Caroline county, as early as 1775, there was an ap- pointment near Choptankbridge. This appointment has become permanent in Greensborough (the new name of Chop- tankbridge.) This village has long been the head of a cir- cuit, with its society and chapel. Mr. Philip Harrington was one of the old Methodists at this place. Several of the preachers of the Philadelphia Conference are interred at Greensborough — such as the Rev. James Bateman, a genius in his day, and a truly original preacher ; the Rev. Alward White, a truly primitive Methodist preacher ; and the Reve- rends William Williams, and Shepherd Drain, both zealous in their day for their Saviour. Another old preaching stand was at the widow Lyder's. The Concord meeting is another. Thomas Curtis, a weeping prophet, was among the first from this county that became a travelling preacher — being in the work two or three years before the Rev. Ezekiel Cooper. Messrs. John and Walter Fountain, as well as Solomon Sharp, Stephen Martendale, and Thomas Neal, were from this county ; the last-named two are living. These names, with Green, Downs, Connor, Charles, Haskins, Frazier, La- count, Smith, and Fisher, are the names of some of the people who were Methodists in this county in the beginning. 1780.] IN AMERICA. 263 CHAPTER XL. Mr. Garrettson was appointed to the Baltimore Circuit in 1780. After laboring here for several weeks with his usual success, he crossed the Chesapeake, and spent about six weeks on the peninsula, visiting the principal appoint- ments in this promising and prosperous field. Here he found the congregations larger than usual, and never were his pros- pects brighter. When he reached Brown's Chapel in the Fork, he found many gathered together from all quarters ; and in this crowd his old uncle, Thomas Garrettson, who had come to detect him in the midst of the people, concerning certain evil reports that were in circulation about him. Under the sermon, the heart of his uncle was melted, and his tears flowed copiously. On leaving the chapel, he was heard to say, "surely, my cousin is believed." He would have Mr. Garrettson go home with him ; and the next day accompanied him five miles towards his next appointment, and wept much on parting with him, urging him to receive a present of a suit of clothes from him, which was declined. To please his uncle, he at last accepted eighty continental dollars, which were equal in value to twenty silver dollars — and soon after gave them away to a needy brother ; this was tlie last interview they had in this world. Mr. Garrettson returned to the Baltimore Circuit, where he continued to the end of the year ; and saw many brought home to God, and added to the Methodist societies. Tlie preachers that were appointed at this Conference, for the Peninsula, were Caleb B. Pedicord, Joseph Cromwell, Thomas S. Chew, Joseph Hartley, Wm. Glendenning, James 0. Cromwell, James Martin, and George Moore. It was during this, or the previous year, that Mr. Pedi- cord, while laboring on the Peninsula, had such strong evi- dence of God's watchful care over his children. He went to bed at a certain house one night, but could not sleep, though he tried again and again. At last he was obliged to rise, and going down stairs with the man of the house, they found the house on fire. While Mr. Pedicord was preaching in Kent county, Del., about 1779 or 1780, among the many who were drawn to the Saviour by his soothing sermons, was Leah Hirons. She became, and continued to be, a full-hearted Methodist for 264 RISE OF METHODISM [1780. about fifty years, until her death, which was in 1829. When the Rev. Joseph Wyatt was commencing his itinerant career on Dover Circuit, about 1781, as his garments were well worn, and his elbows and knees were almost through, she spun, wove, and had cloth fulled, out of which a suit of clothes was made for him ; all this she took out of the income of her labor, which was only one dollar and fifty cents per month, or eighteen dollars per annum. For many years she found a comfortable home with the Rev. James Bateman's family. The Hirons family was one of the first in Kent county ; the name of Simon Hirons is found in the colonial records as early as 1683 — one year after Philadelphia was founded. William Hirons, late of Wilmington, Del., a local preacher, and an excellent Christian brother, was the nephew of Leah Hirons. He, too, went to join the Lord's hosts on the other side of the flood, in 1858. One of the slanders that was circulated in this region against Methodist preachers was, " that they were to the people just what Baal's prophets were in Israel in the days of Elijah — that there were four hundred and fifty of them spreading false doctrine through the land. In North-west Fork, Sussex county, there was a Mr. Lemuel Davis, who had obtained experimental religion by reading a volume of Baxter's sermons that has been in this Davis's family for two hundred years. Mr. Davis concluded that he would give the Methodist preachers a hearing, and if they contradicted his experience, he would regard them as no better than Baal's prophets ; but if they preached in accordance with what he felt and knew, he would receive them as the Lord's prophets. He heard Mr. Pedicord, who soon told him all that was in his heart. One sermon satisfied Mr. Davis, and he had his name enrolled among the Methodists, with whom he lived many years ; he was a local preacher, and died in a good old age ; he called a son Caleb Pericord. In 1780, Mr. Pedicord followed Mr. Garrettson in Dor- chester county. " Soon after he came into the count}'', one of the violent enemies of Methodism met him, and finding that he was one of the preachers, beat him on the road until the blood ran down his face. He went to the house of a friend, and while they were washing his stripes, the brother of the persecutor rode up, and learning that the preacher had been wounded by his brother, he said, ' I will go after him and chastise him.' So saying he galloped away, and overtook and beat him, until he promised never to meddle 1780.] IN AMERICA. 265 with another Methodist preacher." We have been informed that these two brothers were " Bannings" by name, and that they became Methodists. In 1780, Mr. Thomas Haskins was reading law in Dover, Del. Being a hearer of the Methodist preachers, he was convinced of his lost estate, and gave up the study of law, and came out a travelling preacher. It appears that he was the son of the widow Haskins of Caroline county, near Hunting Creek. Soon after this the mother became a Meth- odist, probably through the influence of her son. At her house quarterly meetings were held for that part of the work at that early day. Soon after, Mr. William Frazier and wife, who lived near by, were brought under Methodist influence, and had preaching at their house ; and about 1785, Frazier's Chapel was erected ; it was the second house of worship that the Methodists put up in Caroline county, following Tuckey- hoe Chapel. A little lower down, near what is now called Federalsburg, another appointment was established about this time at Mr. Charles's. In March, 1780, Messrs. Philip Barratt and Waitman Sipple took the lead in erecting Barratt's Chapel. Its deed dates from May of this year. It is 42 by 48 feet, built of bricks, two stories high, and had a vestry room connected with it. It was then, and for a number of years after, far the grandest country chapel that the Methodists had in America. By the fall of this year it was enclosed, and had a ground floor, with rough seats and pulpit, and was occupied as a place of worship. It was not, however, finished till two generations passed away. In November of this year the first Quarterly Meeting was held in it. It was supposed that there were a thousand people in attendance. Dr. M'Gaw, Messrs. Asbury, Hartley, Pedicord, and Cromwell, were there to officiate. Barratt's Chapel is memorable on account of the anecdote which has echoed through the length and breadth of Meth- odism, of the gentleman who wished to know the use that was to be made of it. Being informed that it was to be a place of worship for the Methodists, his reply was, "It is unnecessary to build such a house, for by the time that the war is over a corn crib will hold them all." Also, as being the place where Dr. Coke and Mr. Asbury had their first interview, and where the preliminaries of forming the Meth- odists into a church began in this country — the seat on which they sat in the pulpit on that occasion, is still preserved in the same place as a memento. Mr. Philip Barratt, after 23 266 RISE OF METHODISM [1780. whom the chapel was called, went to his reward in 1784, just before Dr. Coke came to the neighborhood. Mr. Asbury settled the rules of the chapel, appointed stewards, and made arrangements for the preachers to meet and instruct the children. As it was a custom for the preachers to change at the fall quarterly meeting, he stationed the preachers on the Peninsula, for the remainder of this year, thus : — " Kent, in Maryland — Wm. Glendenning, Ste- phen Black, and Joseph Wyatt. Kent — in Delaware, Thomas S. Chew, Joseph and James Cromwell, and Brother Law. Sussex — Samuel Howe, James Martin, and James White. Dorchester — Caleb B. Pedicord, and Joseph Everett." Some of these were more properly local than travelling preachers, as Mr. Law, who probably belonged to that Law family that gave name to Law's Chapel, four miles from Milford ; and Joseph Wyatt was not yet fully received as a travelling preacher. Besides Barrett's Chapel, in 1780, the Methodists were engaged in building Moore's, Brown's, White's, and Cloud's Chapels, all in the state of Delaware. Brown's Chapel, in North West Fork, though begun this year, w^as not finished until 1806. White's Chapel was opened for worship in 1782. It was about 30 by 40 feet, with a vestry room attached to it ; and by Mr. Asbury pronounced the neatest country chapel owned by the ^lethodists then. It has been moved from the site on which it was built, and called Lee's Chapel. Its old name should be restored to it. Much of the original material is still in it. Mr. Asbury records some solemn events that took place in Kent county this year. One was the awful death of a back- slider near Blackiston's Cross Boads, one B. S , who was deeply awakened about 1774, and became a Methodist. He afterwards sinned away his convictions. During the Christmas of 1780 he was, sitting up with a sick person. Two women that had lately been awakened under the preach- ing of Lewis Alfree were present. They asked him what he thought of the Methodists. He answered, contrary to his better knowledge, " they are all hypocrites." They asked him for his opinion of L. Alfree and J. Dudley. He con- demned them also. They then asked him how they could pray and exhort as they did, if they were such men as he represented them to be. He replied that he, too, could pray like a minister when he was in society. The next day he 1780.] IN AMERICA. 267 started for home, was taken sick on the road, bereft of his reason, and died without reaching home. Equally awful was the end of Mr. F. near Barratt's Chapel, who, though he was a hearer of the Methodists, constantly resisted the truth that he heard, and could not bear the chapel so near him. He sickened, and became delirious, and in this state he frequently called to a son of his, that he was passionately fond of, to go with him. It appears that the boy complied with his father's request; for about the time that the father died, this son hung himself, and father and son lay corpses together, and were buried at the same time. This solemn family calamity was the means of awakening a stubborn son of the deceased father, who now began to reform and seek a preparation for death. " Thy judgments are a great deep." CHAPTER XLI. Mr. Thomas White, who was afterwards known as Judge White, was born about 1730. Dr. Coke tells us he was Chief Judge of the Common Pleas. He married Miss Mary Nutter, daughter of David Nutter, Esq., of North-west Fork, Sussex county, Del. The early settlers of this region were most likely the outward circle of the Jamestown Colony that spread first into Northampton and Accomac counties, after- wards into Worcester and Somerset counties, Md. ; and then into Sussex county, Del. : Twyford, Polk, Ross, Bradley, Cannon, Nutter, and Layton, with others, appear to be Vir- ginia names. There was a ferry over the Rappahannock river, called Layton's Ferry. The first marriage in Virginia was in 1608, John Laydon, or Layton, to Anne Burras. The Whites had been raised in what was then called the Church of England, and attended a chapel at Chapel Branch, between where they lived and the present town of Denton. Judge White and his wife were innocent, pious people, accord- ing to the light they had, before they united with the Meth- odists. Mrs. White was in the habit of imparting religious instruction to her family, not neglecting the servants. The circumstances that connected Judge White and his lady with the Methodists, as we have been informed by one who was long a member of the family, were these: Dr. White had been to hear them ; Mrs. Judge White expressed a wish to 268 RISE OF METHODISM [1777-80. hear them also. The Judge objected to her going, and taking the children "vvith her, and especially to their night meetings, and intimated that he did not wish to furnish the means of conveyance; to which she replied, she could walk to the place. However, the next Sabbath he furnished her with a horse to go, and he went to his church. This being the first time she had heard them, she was convinced, notwithstanding all that had been said against them, that they were God's people; and felt a desire to be in union with them. Both having returned home, while dining they inquired of each other w^iat text had been expounded, and found that both ministers had used the same text, whatever difference there might have been in the discourses. Soon Judge AVhite be- came a hearer also ; and the preachers, w^ho had noAV begun to visit Dr. White, his near neighbor, were invited to his house, which became a place of comfortable sojourn for them. There was preaching, and other religious meetings, held at both Dr. White's and Judge White's, until they erected their chapel. Martin Rodda was the first preacher that came to Mr. White's. The following statements will further illustrate the spirit of the Methodists of that time. As there were but few fami- lies that had consecrated themselves to the service of the Lord, the few that had were in close communion. The two families of Judge White and Dr. White frequently united in family prayer, one family walking over to the others the dis- tance of a mile ; and this, not only of an evening, but some- times in the morning before day, male and female would quit their beds, and in inclement weather thus unite in family devotion. These family meetings were often attended with great power ; and when the sacrificing itinerant was present, who had to take an early breakfast, often before day, to meet his distant appointment, they were meetings of great interest and profit to the newly made Methodists, warm in their first love, and glowing with their pristine zeal. Where there was such diligence in serving the Lord, the Methodists must needs grow in grace, and many of them continued thus faithful unto death. In the course of this year (1778) there was an alarming drought — a day of fasting and prayer was kept by Mr. As- bury and his friends that the Lord might water the earth ; the same day a fine shower, which did not much more than cover the two adjacent farms of Messrs. White, fell. Shortly after the Lord sent a plentiful rain. This occurred about the s;une time that Mr. Garrettson was so illy treated by Mr. 1777-80.] IN AMERICA. 2G9 Brown between Church Hill and Chestertown. The follow- ing year, when Mr. Garrettson was at Broad Creek in Sussex, in a time when the vegetable kingdom was drooping and •withering for lack of rain, he was led to pray fervently before the people for the Lord to water the earth. By the time he had finished his discourse and dismissed the assem- bly, the heavens were black with clouds and abundance of r^in fell. This greatly surprised and convinced the people — many of them were ready to conclude that he, like Elijah, could bring rain in answer to prayer. We are aware that Christians and infidels can give different interpretations to such occurrences. As to moral worth. Judge White had no superior in his day — his house and hands were always open to relieve the needy — he was the friend of the poor and oppressed ; and left no one in bondage whom he could make free. For many years he lived in the enjoyment of perfect love. Just be- fore he died he showed his son Samuel his books, and gave him directions concerning the brick house that he was build- ing as an addition to his old house. Then coming to his wife he said, " I feel as I never felt before;" and gave direc- tions concerning his burial. He died in the spring of 1795, in his sixty-fifth year. When Mr. Asbury heard of Lis death, he says : " The news was an awful shock to me; I have met with nothing like it in the death of any friend on the con- tinent. I have lived days, weeks, and months in his house. He was among my very best friends." Mrs. Mary White, the wife of Judge Thomas White, was also one of the excellent of the earth. She, like many other women of ardent piety, led him to the Methodists ; and, when the light-horsemen came to arrest her husband, she held on to him, while they brandished their swords about her head, telling them, she was not afraid of them, until he was forced away from her ; nor did she rest until she found out the place of his concealment ; and visiting him, rested not until he w^as released, and given back to his family. On an- other sorrowful occasion, when a drafted company of soldiers came by her house, and halted, while the men were weeping, on account of leaving their parents, wives, and sisters ; and while wives and sisters were clinging to their husbands and brothers, telling by their gushing tears how deeply they felt as they were parting with them, fearing they should see them no more ; Mrs. White kneeled down on the ground before them, and offered up fervent prayers, mingling her tears with theirs, for their temporal and eternal salvation. And, when 23* 270 RISE OF METHODISM [1777-80. the Methodists were met for worship, if there were none present more suitable, she took up the cross, led the religious exercises, and met the class — and she would have gone fur- ther and preached, if Mr. Asbury had encouraged her. When that child of nature and of grace, the Rev. Benjamin Abbott, was at Mr. AVhite's in October, 1782 ; when about to start for quarterly meeting at Barratt's Chapel, he says : " Sister AVhite came to me as I sat on my horse, and took hold of ray hand, exhorting me for some time. I felt very happy under her wholesome admonitions." The Rev. Thomas Ware says: "She was a mother in Israel in very deed." When her husband informed her that his end was nigh, she spent the last night in supplication for him, and with him exulted in victory, as he entered into the joy of his Lord. She, like her husband, professed and exemplified perfect love. They were lovely in life, and by death they were not long divided : she soon followed him to the "better country." Near-by the old homestead, the bricks that arched their graves, now sunk into the earth, mark the spot where their heaven-watched dust reposes, till at the behest of Omnipotence they shall again appear in the bloom and beauty of immortality. The children of Judge White, four in number, one son, and three daughters, generally embraced Methodism, follow- ing the example of their pious parents. One of them mar- ried Daniel Polk, Esq., of North West Fork, whose daughter was married to Dr. James Clayton, of Bohemia Manor, father of Mr. J. L. Clayton, of Back Creek, who is the great- grandson of Judge White. Another of Mr. White's daugh- ters married Dr. Cook, and lived a little below Smyrna. Dr. Cook married for a second wife the widow of Gov. Rogers, of Milford, Del. The youngest daughter, Anna White, never married ; she ended her days in Smyrna about 1830. The son, Samuel White, studied law, and settled in Wilmington, Del., where he died in 1809. His tombstone is to be seen at the end of the Swedes' Church, in Wilmington. In 1848, after considerable inquiry, and travelling a com- paratively private road, much overhung with limbs of trees for about two miles, we came to Judge White's old home- stead. We found a Methodist family living on the farm, who assured us that was " the very place where Judge White had lived," and made us welcome. The good woman pro- posed to send for Leanna, a colored woman who lived near by, who had been a servant of Judge White, who was then in her eighty-eighth year. Soon the little African woman, led by a girl — for she was almost blind — came. The after- 1780.] IN AMERICA, 271 noon was spent in catechising : we asking questions at the top of our voice, for she was much deaf as well as blind, while she answered them. We were well satisfied that her memory was good, especially as to the remarkable events that had transpired seventy years before, when she was about eighteen years old. She could point to the spot where the house stood where the preachers were secreted, though the house, as well as the wood that stood between it and the dwelling-house, has long since disappeared. She distinctly remembered all the old preachers that visited her old master, and could describe them, beginning with Mr. Rodda, whom she represented as a red man, or man of florid complexion, to Mr. Jessup, with the wart or wen on his nose. Many of the particulars inserted in this article we obtained from her. She lived in a little home given to her by one of Judge White's daughters, and was much respected by the white people, who were ever ready to assist her. She has since died, at the age of ninety or ninety-one years. The old hip-roofed two-story house in which Judge White lived is still standing, and has much of the original material in it after the lapse of a hundred years. The floors on which the beds were spread to accommodate the Methodists when attending quarterly meetings, and the preachers when assem- bled for Conference — on which they read their Bibles on their knees, and oftered up their fervent and faithful prayers, are still there. While sitting in this house which sheltered the first race of Methodist preachers, we felt as if it was rela- tively holy, having been sanctified by the presence and prayers of Asbury, Shadford, Watters, Ruff, Cooper, Hart- ley, Garrettson, Pedicord, Gill, Tunnell, Major, Ivy, Willis, Cox, Alfree, Dudley, Hagerty, Reed, Foster, Mair, Boyer, Abbott, Everett, Thomas, Hickson, Haskins, Ellis, Curtis, Spry, Phoebus, Green, Lee, Ware, Coke, and Whatcoat ; to which many other names might be added. When we lay down on the bed to pass the night away, we were less inclined to sleep than to call up the scenes that had transpired seventy years before. " My soul was fall of other times." Did I hear the hoofs of war-horses, or did I see the cavaliers forcibly arrest the good man of the house despite the tears and entreaties of his wife ? Was that the gentle rap of Asbury just come from his house of con- cealment, under the pall of night, to assemble the family for prayer and religious instruction ? Are those the sobs of the forlorn females parting with husbands and brothers going to fight the battles of their country ? Is that the melting 272 RISE OF METHODISM [1780. prayer offered up by the good woman of the house ? Are those groans from the servants of God, wrestling on their knees for the fulness of the Spirit ? I almost fancied that I saw their shades moving about the room, and was ready to inquire, Will some happy spirit that has gone to " Fly with his fathers on clouds," speak to me in a dream to-night ? CHAPTER XLII. Mr. Richard Bassett, of Dover, Delaware, had his first interview with Mr. Asbury, it appears, in 1778, at Mr. Tho- mas White's. He was going to Maryland on professional business, and called to pass a night with Judge White. As the family was passing through the house, and opening and shutting the doors, he observed one or more persons who seemed to be occupying a private room. Inquiring of Mrs. White who they were, dressed in sable garments, keeping themselves so retiredly, she replied: "0, they are some of the best men in the world — they are Methodist preachers.'* Having heard of them before, he seemed to be alarmed at his close proximity to them, and observed : " Then I cannot stay here to-night." Mrs. White replied: "0, yes; you must stay — they will not hurt you." Supper being ready, they all sat down at the table. Mr. Asbury had considerable conversation with Mr. Bassett, by which he was convinced that Methodist preachers were not so ignorant, or unsociable, as to make them outcasts from civil society. On taking leave, he invited Mr. Asbury, more from custom than desire, to call on him in case he visited Dover. When Mr. Bassett returned home, and informed his wife that he had been in company with Methodist preachers, and had invited one of them to his house, she was greatly troubled ; but was quieted when he told her: "It is not likely that he will come." Sometime in 1779, Mr. Bassett looked out of his window, and saw Mr. Asbury making for his door. Wishing to have company to help on the conversation, Mr. Bassett stepped out and invited Doctor M'Gaw, Governor Rodney, and some others to tea. They sat down to the table, and became so deeply interested in conversation, that they continued it until a late hour. This was the beginning of a friendship which lasted thirty-six years. 1778-80.] IN AMERICA. 273 Soon after Mr. Thomas White united with the Methodists, he had occasion to go to Dover on business, and stayed all night with Mr. Bassett. Mr. White, like most others who countenanced the Methodists at that day, was marked as a Tory. Some of the rabble went in search of him, declaring their intention to inflict summary punishment upon him in case they found him. They came to Mr. Bassett's door, who was at that time captain of a militia company. Mr. Bassett took his stand in his entry, with his sword and pistols : and when the mob inquired if Thomas White was there, and asked that he might be given to them to be pun- ished as an enemy of his country, Mr. Bassett told them that Mr. White was in his house — that he was no more of a Tory than any one of them ; and if they got him into their hands, they would have to walk over his dead body. Well knowing the standing and influence of Mr. Bassett with the commu- nity, the raging rabble retired without their victim ; and Judge White was saved through the chivalry of his friend. Mr. Bassett had married Miss Ann Ennalls of Dorchester county, Md., sister of Mr. Henry Ennalls, and niece of Judge Ennalls, of the same county. Under date of February, 1780, Mr. Asbury says : " Went home with lawyer Bassett, a very conversant and affection- ate man, who, from his own acknowledgments, appears to be sick of sin. His wife is under great distress — a gloom of dejection sits upon her soul ; she prays much, and the enemy takes advantage of her low state. Shortly afterward she obtained the comfort she was seeking; and it was not long before Mr. Bassett submitted to the reign of Christ. The following is, in substance, his own account of his conversion to God. At the time of the conversion of his wife and her sisters, as he was moving in a fashionable circle, he was somewhat perplexed in his mind, on account of the noisy Methodists. In this state he resolved that as soon as he got throurrh with a cause that he had to manao;e in the court at Lewistown, to sell his property, and move to some distant part of the country to get clear of them. One night while he was at Lewistown, he dreamed that two devils in black came to his bedside to take him away. He began to tremble and pray. The devils vanished, and two beautiful angels, clad in white, stood by his bedside. Casting his eyes towards the corner of the room, he saw an aged, grave-looking man, sitting in an armed chair, frowning upon him. A beautiful child advanced to the aged man, who continued to frown, and fondled around him. On this his sins were brought to his 274 RISE OF METHODISM [1780. recollection. It appeared to him that the aged man repre- sented the Father, justly displeased with his sins. That the little child fondling, represented Christ in intercession. The angels might represent the Holy Spirit, directing the minis- ters of the gospel, or his sisters, who were presenting him in prayer. He awoke, in raptures, and dedicated himself to God. Mrs. Bassett, who had been earnestly praying for him, dreamed the same night that God had taken her hus- band into his favor. When he came home, he joyfully related what the Lord had done for him. She replied : " I knew it; for the blessed Lord made it known to me." Mrs. Bassett did not live many years ; but while she lived she was a bright example of holiness, and left the world praising God. Mr. Bassett's second wife, it appears, was a Bruff, a Talbot county lady ; and an ardent Christian. Wesley Chapel, in Dover, was erected in 1784, principally by Mr. Bassett's means, at which time he had not joined the Methodists ; he was united to them soon after the organiza- tion of the Church. It was the expectation of Mr. Asbury that the Lord would make a preacher of him ; and often did he preach many things to the people in his exhortations. He has been heard in St. George's. Mr. John Wilmer, son of Lambert Wilmer, one of the original Methodists of Phila- delphia, remembers to have seen Mr. Bassett in St. George's, and heard him sing: he says "he was an excellent singer.'* In an exhortation in the old log Bethesda Chapel, on the Manor, where his family worshipped, in meeting the skeptic's position of doubting and disbelieving whatever he cannot test by his senses, he wished to know " How a man could believe, by this rule, that he had a back, as he could not see it, unless he had a neck like a crane or a goose." Quaint as this language was, it was better suited to the populace than if it had smacked more of metaphysics. Estimating him according to his standing, influence, and usefulness in the community, Ave may present him, as important a member as has belonged to the Methodist Episcopal Church. About the year 1795, he was settled on his large estate on Bohemia Manor. As he was both wealthy and liberal, his house was a principal resort for Methodist preachers ; it was to them, on the Peninsula, what Mr. Gough's was on the Western Shore of Maryland ; he was seldom without some one of them, and often had a number of them together. When the Rev. Joseph JeweL became supernumerary, he lived with him as the steward on his house. When camp-meetings were ^dopted by us, no longer 1780.] IN AMERICA. 275 annoyed by the noise of the Methodists, he was pleased to pitch his tent near the tents of the darkies, and called their music his harp. He had a tent at the first camp-meeting held on the Peninsula, in 1805, at Farson's Hill, near Smyrna ; and when Mrs. Bassett was shouting, full of the love of God, as she often was, she would as soon embrace a pious dusky daughter of Africa, in her rejoicing, as a white sister. Methodism had not, as yet, put on brocade slippers and gold spectacles. While Mr. Bassett lived on the Manor, he had two camp- meetings in a beautiful grove on his land, a mile north of his mansion at Bohemia Ferry. The first was held in 1808, and was followed by a great revival and reformation. The second was held in 1809. Among others that attended this meeting, was the Rev. Freeborn Garrettson. Some account of it is found on page 224 of his Life. After these camp-meetings, the Manor became famous for Methodism ; in almost every family, Methodists were found. Wherever Mr. Bassett's influence extended, he did not suffer a drop of distilled liquor to be used. His house and table were very plain; while he was doing all in his power for the cause of God. After this meeting, Mr. Garrettson, who had known Mr. Bassett for thirty years, saw him no more in this world. Near the camp-ground was a spring of excellent water, under which was a bed of marl. Many who came to these meetings, took their meals at this spring, and drank of its water. Of late years, in taking out the marl, many cups, knives, and forks have been found that were lost by the people an age before. In 1848, the grove in which the camp-meetings were held, fell before the woodman's axe ; and the beautiful oaks, which, had they had tongues, could have told a pleasing tale of the triumph of truth — of the joy of new born souls, and the rejoicing of saints with "joy un- speakable, and full of glory," have for ever disappeared. At that time, Methodists would go to camp-meetings a great distance ; Messrs. Levis and Pancoast, from near Darby, Pa., took a tent to one of these meetings on the Manor. In 1787, Mr. Bassett was a member of the Convention which formed the Constitution of the United States of x\merica. Soon after, he was a member of Congress; also, governor of Delaware state. In the latter end of his life, Mr. Bassett was Judge of the United States District Court for Delaware. At this time, it seems, he had three furnished houses ; his old home in 276 RISE OF METHODISM [1780. Dover, his principal one on the Manor, and one in Wilming- ton. In person, he was a heavy-built man ; and the last year of his life he was a paralytic. Mr. Asbury notices him, for the last time, in 1815. He says, *' My long-loved friend. Judge Bassett, some time past a paralytic, is lately stricken on the other side, and suffers much, in his helpless state." As it is the tendency of this disease to affect the mind, he gave some evidence that his intellect had suffered, by entertaining certain notions, inculcated by a Sister Cain, that was much at his house, concerning the speedy com- mencement of the millennium, and the consequent exemption of Christians from death. The last time he spoke in love- feast, in Wilmington, he told his brethren that he never expected to die. Such language, so far from showing the least obliquity of heart or life, only evinced that the wish had been father to the thought. As nearly as we can ascer- tain, he died in the latter end of 1815. His funeral was attended by a large concourse of people, at his mansion on the Manor ; a number of ministers were present, among whom was the Rev. Henry Beam, presiding elder of the dis- trict, who took part in the exercises ; the sermon was preached by the Rev. Ezekiel Cooper. In a locust- grove that overlooks the Bohemia river, where the wild brier in tangled luxuriance grows, in a vault that he had prepared, his remains were deposited ; all that we ever saw of this once strong man, was in this vault, after decomposition had operated for an age. In this vault, also, rest the remains of his son-in-law, in a leaden coffin ; and other members of the family. Mr. Bassett raised but one child. She was a Methodist. The Hon. James Bayard, an eminent lawyer and statesman, who was associated with Messrs. Gallatin, Russell, Adams, and Clay, in negotiating the Treaty of Ghent in 1814, married her. He died soon after his return from Europe. Mr. Bayard studied law under Mr. Bassett. They fre- quently debated experimental Christianity, as Mr. Bayard regarded all religious excitement as enthusiasm and fana- ticism. When they met, it was Greek meeting Greek, and diamond cutting diamond. Sometimes Mr. Bassett would cut him short by saying, " All you know, I taught you ;'* and would be answered, " You taught me all you knew, and all I know beside, I taught myself." Soon after Mr. Bassett's death, his old mansion burned down ; " For, the fashion of this world passeth away." A bowing wall and a few syca- mores mark the spot where it stood. 1780.] IN AMERICA. 277 About the time of his death, several of the heads of the Methodist congregation were taken away: — In 1814 Bishop Coke, in 1815 Governor Van Courtland, of New York, as well as Governor Bassett, of Delaware ; in 1816 Mr. Shad- ford, Bishop Asbury, and the Rev. Jesse Lee. When Mr. Bassett's house was consumed, many old and valuable paintings perished. One of its large halls was lined with them. Many of them had belonged to Augustine Herman, the founder of Bohemia Manor. His likeness, and that of his lady, perished ; also, the painting representing his flight from the Dutch in New York, by means of his famous war charger. There are people still living, who saw these paintings, again and again, before they were destroyed. There were others, representing scenes illustrating events connected with the settlement of America. / Bohemia Manor is bounded by Bohemia and Elk rivers, Back Creek, and the Delaware state line. It takes its name from a Bohemian, whose name was Augustine Herman, who obtained a grant of 18,000 acres of land in Cecil county, Md., which he called Bohemia Manor. It is said, that the Dutch had him a prisoner of war, at one time, under sentence of death, in New York. A short time before he was to be executed, he feigned himself to be deranged in mind, and requested that his horse should be brought to him in the prison. The horse was brought, finely caparisoned. Herman mounted him, and seemed to be performing military exer- cises, when, on the first opportunity, he bolted through one of the large windows, that was some fifteen feet above ground, leaped down, swam the North river, run his horse through Jersey, and alighted on the bank of the Delaware, opposite New Castle, and thus made his escape from death and the Dutch. This daring feat, tradition says, he had transferred to canvas — himself represented as standing by the side of his charger, from whose nostrils the blood was flowing. It is said that a copy of this painting still exists. He never suffered this horse to be used afterwards, and when he died, had him buried, and honored his grave with a tomb-stone. Herman first settled in the town of New Castle. Here, he buried this horse, and here, this stone, if it exists, should be. He settled on Bohemia Manor prior to 1664. Herman was the great man of the region ; he had his deer-park — the walls of it are still standing ; he rode in his coach, driven by liveried servants ; his mansion commanded a fine view 24 278 RISE OP METHODISM [1780. of the Bohemia river to the Chesapeake Bay. His tomb- stone has this inscription : — AUGUSTINE HERMAN, BOHEMIAN. THE FIRST FOUNDER AND SEATER OF BOHEMIA MANOR. ANNO 1669. As a relic of olden times, in the history of Europeans in this country, there is a house on this Manor that has been standing one hundred and sixty years, or more ; the bricks, sash, and all the original materials in it, were made in England, and brought to Cecil county, Md. The Inzer, or Enzer, family was Herman's heir to Bohemia Manor. In this family, the title of " First Lord of the Manor" existed, until the Revolution abolished all titles of nobility. In one version of Asbury's Journal he says, he preached to the First Lord of the Manor on Bohemia, about the year 1772 or 1773. This Inzer family had become idiotic, probably by intermarrying. They are still remem- bered by some who are living. The last Lord of the Manor was happy enough when surrounded by his dogs — clothes, or no clothes — for he was often seen almost entirely de- nuded. The Bouchell, or Sluyter family, one or the other, by marrying into the Inzer family, inherited a part of the Manor ; so, also, the Oldham family. A Mr. Lawson, a lawyer, married a Miss Inzer, who made over to him her real estate in the Manor. Though she was regarded as an idiot, he so trained and taught her, that she answered such questions before the proper persons, making the conveyance, as made them say she was not only rational, but very rational ; thus, Mr. Lawson became her heir. She had no child ; but Mr. Lawson acknowledged Richard Bassett, and gave him his education, and his own profession, that of the law ; and Mr. Bassett became heir to Mr. Lawson's six thousand acres of Bohemia Manor, which embraced the fairest and best portion of the Manor. As we have already said, Mr. Bayard married the only child — a daughter of Governor Bassett. His estate was inherited by his children ; and his son, the Honorable Richard Bayard, still has much of this Manor land, which was once the estate of Mr. Bassett, once the estate of Lawson, of Inzer, and originally of Augustine Herman. 1780.] IN AMERICA. 279 CHAPTER XLIII. At the end of this Conference year, Mr. Asbury and several other preachers, such as Messrs. Garrettson, Cromwell, and John Cooper, held quarterly meetings at the Sound : this seems to have been the first quarterly meeting held at that place; and as the Baptists persuaded the people not to hear the Methodists preach, and to be dipped — thus influencing the weaker ones, Mr. Joseph Wyatt was left to take care of the cause of Methodism in this place, while the preachers went to Conference. On their w^ay to Conference they held another quarterly meeting at Forest or Thomas's Chapel, assisted by Dr. M'Gaw and Mr. Neal. The Methodist preachers had not had as much success this year as the previous one. The greatest prosperity had been on the Peninsula, in Delaware and Maryland. As the South had become the seat of war, there was a decrease of Methodists in this quarter — the whole number returned was 8504 ; of this number less than 400 were found north of Mason and Dixon's line, and about 8000 south of it. Nineteen- twentieths of them w^ere south of the above line. The preachers on the Northern stations met in April, 1780, in Baltimore, to hold Conference, — Mr. Asbury presiding. They revicAved, revised, and extended the polity of Method- ism. They agreed to change circuits at the end of six months. Besides this, there were twenty-six questions considered and affirmed. The seventh question made it the duty of all the assistants to see that all our meeting-houses were regularly settled by deed and trustees. The eleventh question affirmed that all our preachers ought conscientiously to rise at four or five, and that it w^as a shame for a preacher to be in bed till six o'clock in the morning. The fourteenth question provided for the needy wives of the preachers that they should receive as much per quarter as their husbands. The fifteenth made it the duty of the preachers to have religious conversation with every member of the family w^here they lodged (if time permitted), at the time of family prayer. This rule was productive of much good. The eighteenth recommended the quarterly meetings, that had, hitherto, been generally held on Mondays and Tuesdays, to be held on Saturdays and Sundays, w^ien convenient to do so. Question twenty-three disapproved of distilling grain into liquor, and 280 RISE OP METHODISM [1780. provided for disowning the Methodists that continued the practice. The twenty-fifth provided for meeting the coh:)red people, and not suffering them to meet by themselves, or to stay late at night. Question twenty-six laid down the terms of union with the Virginia brethren, who were administering the ordinances, — namely, for them to suspend them for one year, and all meet together in Baltimore for Conference. The other questions being of less generaPinterest, are not quoted. The preachers who sanctioned the arrangement at the Fluvanna Conference to have the ordinances of Christianity administered among the Methodists, were Isham Tatum, Charles Hopkins, Nelson Reed, Reuben Ellis, Philip Gratch, Thomas Morris, James Morris, James Foster, John Major, Andrew Yeargan, Henry Willis, Francis Poythress, John Sigman, Leroy Cole, Carter Cole, James O'Kelly, William Moore, and Samuel Rowe. From the Conference held in Baltimore in 1780, Messrs. Asbury, Watters, and Garrettson went to the Conference at Manakintown, in Virginia ; where, after much conversation, weeping and praying, a union was effected between the preachers in the South, who had adopted the ordinances, and those in the North who opposed this measure ; and the Meth- odists were one body again. These two Conferences were considered as one in respect to the work, and the interest of the cause in general. Three new circuits appear in the Minutes this year : one in North Carolina called Yadkin ; and two on the Peninsula, — one of which was Sussex, in Delaware, the other Dorchester, in Maryland. There were twenty circuits on which forty- two preachers were stationed, exclusive of Mr. Asbury, who was to travel through the work generally. His first visit to Virginia was in 1775 ; and, after an absence of four years, he visited it again. In this interim a number of plain chapels had been erected, such as Mabry's, Merritt's, Easlin's, Wat- son's, White's, Stony Hill, Rose Creek, Mumpin's, and Adams's, in Fairfax county. At Mabry's Chapel, he observes, " I never heard such singing in my life. A woman sat by the desk and cried Glory and praise, I drink of the water of life freely." At this place there was a revival. From Virginia, Mr. Asbury paid his first visit to North Carolina. Methodism had been spreading in this state for seven years. At this time there were four circuits in it; and he travelled through three of them. He found the country much better than he expected to find it ; and the 1780.] I^ AMERICA. 281 people were living more comfortably than he supposed they lived, from information previously given him. (Though we, at this time, would think both country and living poor enouorh.) The Methodists had erected several humble places of worship — such as Nutbush, Cypress, Taylor's, Pope's, Neuse, Henley's, and Lee's, in Caswell county. The one at Nutbush Creek, was twenty by twenty-five feet, built of logs — a humble temple this ! and yet, no doubt, God was acceptably worshipped in it. Which of these chapels was first built, we are unable to say. Mr. Asbury spent about six months in travelling and preaching in Virginia and in North Carolina, endeavoring to reconcile the preachers and people to be content to do with- out the ordiniinces administered by Methodist preachers, until they could hear from Mr. Wesley. As he was going down James river toward Norfolk, hearing that the British were there, he set his face towards the North, and came by Alexandria to Baltimore and the Peninsula. From 1777 to 1780, Mr. Asbury was between two fires ; the American Whigs suspected him for being a friend to King George, while Messrs. Rankin and Rodda had impressed the British commanders that he was sufficiently friendly to the cause of Americans. Hence, he was more careful to shun the British, than to keep out of the way of the American army. While he thus travelled through the length and breadth of Methodism, he had to depend much on individual bounty. Before he set off on this tour to the South, Mr. Gough and Mr. Chamier, of Baltimore, had given him three or four guineas, which defrayed the expenses of his journey ; and, as his dress began to be ragged, the kind family of Captain Smith, near Petersburg, presented him with a piece of Vir- ginia cloth, out of which a suit of new clothes was made for him. In this way the general superintendent of Methodism was provided for at that day. While Mr. Asbury was in Virginia this year, he observed, "If I had Harry to go with me and meet the colored people, it would be attended with a blessing." This is the first time that we meet with the name of this individual, who, as we suppose, was the same Harry Hosier, who was so well known among the Methodists for about thirty years after this. We are ignorant of Harry's history previous to this date. In 1782, Mr. Asbury wished him to accompany him on his visit to the South ; but Harry seemed unwilling to go. It was feared that his speaking so much to white people in Philadelphia had been injurious to him ; and that the much 24* 282 RISE OF METHODISM . [1780. flattery which was offered to him, might in the end be ruinous to him. He was small, very black, keen-eyed, possessing great volubility of tongue ; and, although so illiterate that he could not read, was one of the most popular preachers of that age. We have been informed that Dr. Rush, having heard him, pronounced him, taking into the account his illiteracy, the greatest orator in America. Mr. Asbury, with whom Harry travelled a good deal, said, the way to have a very large congregation, was to give out that Harry was to preach ; as more would come together to hear him, than himself. It has been said that on one occasion, in Wilming- ton, Del., where Methodism was long unpopular, a number of the citizens, who did not ordinarily attend Methodist preaching, came together to hear Bishop Asbury. Old Asbury was, at that time, so full that they could not get in. They stood outside to hear the bishop, as they supposed, but in reality they heard Harry. Before they left the place, they complimented the speaker by saying : " If all Meth- odist preachers could preach like the bishop, we should like to be constant hearers." Some one present replied, " That was not the bishop, but the bishop's servant that you heard." This only raised the bishop higher in their estimation ; as their conclusion was, "if such be the servant, what must the master be?" The truth was, that Harry was a more popu- lar speaker than Mr. Asbury, or almost any one else in his day. When Dr. Coke came to Barratt's Chapel, Mr. Asbury provided him a carriage and horses, and Harry to drive and pilot him round the Peninsula. By the time they reached John Purnell's, in Worcester county, the doctor observed, "I am pleased with Harry's preaching." Harry also tra- velled with Messrs. Garrettson and Whatcoat ; and we cannot say how many more of the early preachers. At that day, Harry was closely identified with Methodism. After he had moved on a tide of popularity for a number of years, he fell by wine, one of the strong enemies of both ministers and people. And now, alas ! this popular preacher was a drunken rag-picker in the streets of Philadelphia. But we will not leave him here. One evening Harry started down the Neck, below Southwark, determined to remain there until his backslidings were healed. Under a tree he wrestled with God in prayer. Sometime that night God restored to him the joys of his salvation. From this time Harry continued faithful ; though he could not stand before the people with that pleasing confidence, as a public speaker, that he had before his fall. About the year 1810 Harry 1780.] IN AMERICA. 283 finished his course ; and, it is believed, made a good end. An unusually large number of people, both white and colored, followed his* body to its last resting-place, in a free burying- ground in Kensington. After Mr. Watters had visited the Virginia Conference, in 1780, he returned, for the fourth time, to Frederick Circuit for six months — then for a few weeks in Fairfax Circuit. In the latter end of the year he went with John Tunnell to form Calvert Circuit in Maryland. From the Conference of 1781 he went again into Baltimore Circuit. In the latter end of this year he came to Philadelphia to have a Biography of William Adams printed, and went into New Jersey, as far as New Mills, and found all the Method- ists alive that he left seven years before ; and only one had left the society — during which time their number had more than doubled. He spent the year 1782 in Fluvanna and Hanover Circuits. In 1783 he went to Calvert Circuit ; and in the latter end of the year located and settled twelve miles from Alexandria, in Fairfax county, Va. In 1786 he was appointed to Berkley Circuit ; but after six months stopped again. In 1786 his wife's mother, Mrs. Ann Adams, died. She was among the first in Fairfax county that was brought to the Lord by the preaching of the Methodists in 1773: she had shown herself to be a mother in Israel. In 1801 he re-entered the itinerancy and was stationed in Alexandria. In 1802 he was in Georgetown. In 1803 he lost his mother, in her ninety-first year. In 1803 and in 1804 he was sta- tioned again in Alexandria ; and in 1805 at Georgetown, D. C. In 1806 he located finally. He was alive in 1813, at which time he was sixty-two years old. We are not in possession of the time of his death ; but as he had lived well, we have no doubt but that he died well. Such is the account of the first native American itinerant Methodist preacher. Mr. Gatch says : — " A captain came from the army to visit a brother living in the neighborhood, who was a Methodist and a captain also. While at his brother's he became concerned for the salvation of his soul. He came to my house when I Avas about leaving home to fill a round of appointments. I pre- vailed on him to accompany me, and on our tour he got religion. Immediately he took his knife from his pocket, cut the rufiles from his bosom, and had his hair — which, according to the custom of the time, was long — cut off. After preaching at a quarterly meeting on our route, I felt so exhausted that I thought I could have no further enjoyment 284 RISE OP METHODISM [1780. of the meeting ; but God frequently makes his power mani- fest in our weakness. In love-feast the captain's servant became graciously wrought upon. My eye affected my heart. Faith comes by seeing as well as by hearing. The Spirit of the Lord came upon me. In a short time the house appeared to be filled with his presence, and the work became general. Some were converted. I never had so great a blessing before in a public congregation. A preacher present sought to stay the exercises, but could not. He called it my wildfire, but it was the Lord who was carrying on the baptism of the Holy Ghost and of fire. The flame wa3 sweet — one like unto the Son of God was with us. " During the summer I took a tour into Hanover Circuit. I was at George Arnold's, in company with another preacher, and we took a walk into the cornfield. The corn was in beautiful silk. We separated for the purpose of secret prayer. Here the Lord visited me in an uncommon manner. His gracious Spirit so operated on my body, soul, and spirit, that it was visible to the preacher who was with me. After waiting some time on me, he started to the house, but the cases of Enoch and Elijah came to his mind, and he turned back to see what would become of me. I felt in a measure like I was in heaven, and some that I knew were with me. " When I heard of the death of Bishop Asbury, that took place at George Arnold's, it brought fresh to my recollection what I had enjoyed at the same place, and I felt assured that he had gone to rest. I was much blessed in this journey, and returned home in safety. My wife's heart was in the work when I left home to serve the Church ; we parted in peace, and when I returned we met in love. I once started to be absent some time from home, and finding that I had forgotten a book I intended to take with me, I returned, and my wife met me with her arm bleeding, where it had been pierced by the spindle of a big w^heel which had fallen against her. She was so injured that I thought it would be imprudent for me to leave home ; but she insisted that I should go on and fill my appointments. After I left her the thought struck me that an enemy had done this, but he was foiled in his purpose. * ^ * 4c 4: " A great revival took place in Powhattan county, Va. It commenced with the children of Methodist parents, and extended into Baptist families. It spread generally over the state of Virginia, and into Carolina. Six young men, the fruits of this revival in our neighborhood, became preach- 1780.] IN AMERICA. 285 ers ; five of them, namely, D. Asbury, Chastain, Pope, Maxey, and Locket, became travelling preachers." — " Sketch of Rev. Philip Gatcli," pp. 86 to 89. CHAPTER XLIV. During this year Methodism was gaining strength in Pennsylvania. In 1780 Mr. George Mair received Mr. Isaac Anderson and his companion, Mrs. Mary Lane Anderson, into the Methodist society, and there was preaching in their house, and sometimes in their school-house. A society was raised up which at one time numbered forty members ; but as no chapel was built in this neighborhood, in the change of times this society, which was near the Valley Forge, was dissolved. Mrs. Mary L. Anderson sojourned with the Methodists, as a very consistent Christian, for sixty-seven years, and died at the house of her son, Joseph Everett Anderson, in her eighty-fifth year. Her grandson, the Rev. James Rush Anderson, M. D., is a member of the Philadel- phia Conference. Her descendants have generally cleaved to the Methodists. The Rev. Benjamin Abbott never made but one preaching tour through Pennsylvania; and we place it in the latter end of the year 1780. At the sixth appointment, which he filled while going round the Philadelphia Circuit, as it was then called, he related to his congregation that he had labored in God's vineyard seven years up to that time ; as he was con- verted in 1772, and began to preach in 1773, seven years brings us up to the above date of 1780. Mr. Asbury first saw Mr. Abbott in February, 1781, at which time he related what had been done, just before, over the Delaware river, in Pennsylvania, namely, more than twenty renewed in love, beside a number converted. We shall endeavor to fix the localities of the several preaching places that he was at, as it will show what ground the Methodists then occupied be- tween the Delaware and Susquehanna rivers. The reader may find this tour described in Abbott's Life, pp. 90-113. His first appointment was at New Castle, in a tavern kept by Robert Furness ; his congregation consisted of "a pack of ruffians" met to mob him. One stood with a bottle of rum in his hand, swearing that he would throw it at his 286 RISE OF METHODISM [1780. head ; but Mr. F. stood in the door and prevented him. Mr. Abbott did not prophesy smooth things to them that night. His second appointment was at J. Stedham's, in Wilming- ton, where he preached to a small attentive congregation. Some of them were very happy. A woman lay under the power for three hours, and said God had given her a clean heart. She continued to cry, " 0, daddy Abbott, how can I live ! that I could go to Jesus!" She continued all night in prayer. Thirdly, at J. H's. His congregation here were chiefly Baptists ; hence we place it in the bounds of the Iron Hill Baptist congregation, not far from the Christiana village. He was warmly attacked by several of his hearers, because he preached universal redemption, the possibility of falling from grace, and salvation from sin in this life. " There were two or three sheep at this meeting, but they were afraid to hold up their heads," much more to say Amen. His fourth appointment was at Brother J. Hersey's, we suppose. Here the congregation was large, and the meeting was powerful : some crying aloud for mercy. After sermon, a dear old lady said to him, " This is the gospel trump, I heard it sounded by Mr. Whitefield twenty-five years ago." At his next appointment he preached to ten hard-hearted sinners to little effect. As his sixth appointment was in a Presbyterian settle- ment, we fix it in the old White Clay Creek Presbyterian congregation, near Newark, Del. Stopping to inquire the way a man ofi'ered to go with him, telling him there is to be a Methodist preacher there, and our preacher is to be there to trap him in his discourse. They were joined by the constable of the place, who swore bitterly that the Methodist preacher (not thinking that he was riding by his side) should go to jail that day. There was a large congregation. The man of the house requested him to preach in favor of the war, as it was in a Presbyterian neighborhood. He replied that he would preach as God directed him. He began, having the constable just before him ; who, as soon as he saw that the preacher had heard his profane conversa- tion on his way to the meeting, his countenance fell and he turned pale. Brave man ! The power of God rested on the speaker: there was trembling, and flowing tears in abundance. After leaving his name with them at the request of some of them, he departed from them unhurt. Here Adam Cloud joined him to go round the circuit with him. 1780.] IN AMERICA. 287 Seventh — this was in Chester county, not far from Union- ville. It was a powerful meeting ; and Brother Cloud was greatly tried with the cries of the people. His eighth appointment was in Goshen, at the Valley school-house, which was the preaching-house then. This appointment is now called the Grrove. Here, two fell under his powerful preaching and found peace to their souls. He went home with Brother Daniel Meredith, who lived near "The Ship" tavern on the Lancaster turnpike, where he preached his ninth discourse : some cried aloud for mercy, and two fell to the floor. When Brother Cloud desired him to quiet the people, he replied, " I have not learned these people to cry and fall down, as the people of your neighbor- hood say I have learned the Jersey people to do." His tenth appointment was among the Germans near Soudersburg. '' Here the Lord wrought wonders, divers fell to the floor, and several found peace. Many tarried to hear what I had seen through the land of the wonderful works of God. In family prayer the power of God came upon me, in such a manner that I lost both the power of my body and the use of my speech, and cried out in a strange manner. The people, also, cried aloud, and continued all night in prayer." At the Rev. Martin Beam's he filled his eleventh appoint- ment. Here he had one of his most remarkable meetings. It began at 11 o'clock, and ended next morning after sunrise. About twenty of the Soudersburg Methodists came with him to Mr. Beam's, He says, " When I came to my application, the people fell all about the house, an- --a •i-XC — r ---- ; ^ i2 ^ ^2 ?i 71 ? '5 ?; '5 M :sggf § ; t- .c C O = C O 3> ^ ;r^ !;- = VC 3 •- a » « =: g 2 I- X X =-. o 5: ■- 1 •tt:«i I : : : : ■9181 I • •?|j2|5|g|2||5Sgi§ii:^^ei::u;;2xS:r;i- '•ti8i ' rgp^sgi§2sg.:5.|.:q5s=|?j|2||||:||||iiis illi - Z i^ .r. '^ 'JJ 5; 5 '692.1 I Sr;"% 5 ;- - • -'--_,-,--:-;-; ^ -~ ^- Z xi-5o3:a.o.n'«-* #-s.38.ioao -IS I vn -------- ■- '•_■ -'' '■'\^'--- ■ : _ ":-. :: ■ 7 . i _ r. 7 :i 7- - .- ^ rr^ - ~ « -r .-■'5t=^"s I :^^; — rS"i'j^S|rr/i^:gg^:gg^'g|555i555 55ZxJJi52x2H rii' i I iiis»|2sfe5!i=§Bi^sg^sisiisssllEiiiiiiii UHi?i!!Hui?ii^HEElHl||g||g££BHIllliIllliiiiii This book is due two weeks from the last date stamped below, and if not returned at or before that time a fine of five cents a day will be incurred. .^^^:^ '^ ^ l« ' < COLUMBIA UNIVERSITY LIBRARIES 0068433921 O-^"^,^ ^\3 BRITTLE DO HOT PHOTOCOPY DFC i 2 1930 m